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PAPERS 


OF  THE 

PEABODY  MUSEUM  OF  AMERICAN  ARCHAEOLOGY 
AND  ETHNOLOGY,  HARVARD  UNIVERSITY 

Volume  X 


INDIAN  TRIBES  OF  EASTERN  PERU 


BY 

WILLIAM  CURTIS  FARABEE 


INTRODUCTION 

BY 

LOUIS  JOHN  de  MILHAU 


TWENTY-EIGHT  PLATES  AND  TWENTY  ILLUSTRATIONS 
IN  THE  TEXT 


CAMBRIDGE,  MASSACHUSETTS,  U.  S.  A. 
PUBLISHED  BY  THE  MUSEUM 
1922 


COPYRIGHT,  1922 

BY  THE  PEABODY  MUSEUM  OF  AMERICAN  ARCHAEOLOGY 
AND  ETHNOLOGY,  HARVARD  UNIVERSITY 


TO 

LOUIS  JOHN  de  MILHAU 

PATRON 

PARTNER  IN  HARDSHIPS 
ON  MANY  TRAILS 


✓ 


INTRODUCTION 


By  good  fortune,  when  a  junior  in  Harvard  College,  I  became  a 
member  of  the  party  organized  by  Dr.  Farabee  to  explore  the  in¬ 
terior  of  Iceland  during  the  summer  of  1905.  While  this  is  not  the 
place  to  tell  the  story  of  that  expedition,  I  refer  to  it  because  it  was 
due  to  my  association  in  the  field  with  Dr.  Farabee  at  that  time 
that  the  South  American  expedition  which  forms  the  subject  of  this 
volume  became  a  reality.  Both  my  companion,  John  Walter  Hast¬ 
ings,  and  myself  became  intensely  interested  in  the  general  sub¬ 
ject  of  anthropology,  and  particularly  in  the  field  work  connected 
with  it.  On  our  way  home  from  Iceland,  we  decided  that  there 
would  be  an  expedition  during  the  next  year  and  that  Dr.  Farabee 
would  be  the  leader  of  it.  The  details  were  worked  out  during  the 
following  winter.  The  interior  of  Peru,  east  of  the  Andes,  was  se¬ 
lected  as  a  most  promising  and  virgin  field,  for  this  was  before  the 
days  of  the  numerous  university  expeditions  which  have  since 
followed  one  another  into  the  South  American  jungle. 

The  expedition  was  under  the  auspices  of  the  Peabody  Museum. 
Besides  Dr.  Farabee,  the  party  consisted  of  Hastings  and  myself 
as  ethnologists,  and  a  surgeon,  Dr.  Edward  Franklin  Horr,  who 
had  served  for  a  number  of  years  in  Cuba  and  the  Philippines 
as  an  officer  in  the  Army  Medical  Corps.  President  Roosevelt 
found  time,  amidst  his  numerous  activities,  to  receive  Hastings 
and  myself  at  the  White  House,  when  he  wished  us  luck,  and  gave 
us  a  strong  personal  letter  to  all  our  diplomatic  officials.  His 
Eminence,  the  late  Cardinal  Gibbons,  wrote  for  me  a  letter 
which  was  an  open  sesame  within  ecclesiastical  circles  at  the  Vati¬ 
can  and  elsewhere.  Many  others,  too  many,  unfortunately,  to 
mention  individually,  in  a  limited  space,  gave  evidence  of  their 
interest  and  good  wishes  toward  us.  In  December,  1906,  Dr.  Fara¬ 
bee,  Hastings,  and  I  sailed  from  New  York,  southward  bound,  fol- 
fowed  some  weeks  later  by  Dr.  Horr.  On  our  arrival  in  Lima,  we 
were  officially  presented  to  the  President,  Senor  Pardo,  and  his 


VI 


INTRODUCTION 


Minister  of  Finance,  Senor  Leguia,  now  President  of  the  Republic, 
and  were  the  recipients  of  many  courtesies  and  hospitalities  from 
both  Americans  and  Peruvians.  From  Lima  we  continued  to  Are- 
quipa,  where  is  situated  the  Harvard  Observatory,  which  city 
became  our  base  during  the  time  we  were  in  Peru.  A  short  period 
was  devoted  to  preparation  for  the  actual  field  work  and  to  short 
side  trips  to  La  Paz  and  other  nearby  places.  Little  could  be 
learned  of  conditions  in  the  interior  beyond  the  mountains,  and  so 
the  first  journey  was  somewhat  in  the  nature  of  a  preliminary  in¬ 
vestigation  of  the  field. 

In  all,  three  journeys  were  made  across  the  Andes  and  down 
into  the  lowlands  running  eastward  from  the  Atlantic  slope  of  the 
mountains,  as  is  shown  in  the  map,  plate  28  of  this  volume.  On 
the  first  incursion,  which  lasted  about  six  months,  we  started  from 
the  station  of  Tirapata  on  the  then  uncompleted  railroad  to  Cuzco, 
and  went  over  the  tableland  and  through  Aricoma  Pass,  at  an  eleva¬ 
tion  of  lb, 500  feet;  whence  the  trail  descended  the  eastern  slope  of 
the  mountains  to  the  rubber  camp  at  Astillero  on  the  Tambopata 
River.  There  we  waited,  short  of  food  and  tobacco,  for  six  weeks, 
until  the  flooded  river  could  subside  sufficiently  for  canoe  travel. 
From  this  little  settlement  we  proceeded,  with  many  halts,  down 
the  Tambopata  and  Madre  de  Dios  to  Rivera  Alta  on  the  Beni  and 
thence  overland  to  Guayamerin,  on  the  Marmore.  Ascending  this 
last  river  and  its  tributary,  the  Chapare,  we  found  ourselves  at  the 
trail  head  in  Bolivia,  whence  a  journey  on  mule-back  brought  us  to 
the  city  of  Cochabamba.  The  arrival  of  the  pack  train  with  its  party 
of  “Norte  Americanos”  which,  after  six  months  in  the  field  with 
limited  impedimenta,  was  a  pretty  rough  looking  crowd,  created 
somewhat  of  a  sensation  in  the  plaza.  It  was  with  great  difficulty, 
later,  that  the  Faculty  of  the  University  of  Cochabamba  could  be 
convinced  that  such  a  band  could  really  be  “  scientificos  ”  from  a 
great  university.  A  stage  trip  to  Oruro  and  La  Paz  and  a  voyage 
across  Lake  Titicaca  brought  this  first,  journey  to  a  close.  Hast¬ 
ings  and  I  shortly  afterward  returned  to  the  United  States,  leav¬ 
ing  Drs.  Farabee  andHorr  to  continue  the  work  of  the  expedition. 
The  sudden  and  accidental  death  of  Hastings  not  long  after  his 
arrival  home  was  a  great  shock  to  all  of  us,  who  will  remember  him 
with  affection  as  a  good  comrade  and  true  friend. 


INTRODUCTION 


yii 


The  experience  gained  in  the  first  journey  was  most  helpful  in 
planning  the  second,  during  which  the  party,  starting  from  Cuzco, 
descended  the  Urubamba  River,  past  the  ancient  fortress  Ollantay- 
tambo,  the  scene  of  the  defeat  of  Hernando  Pizarro  by  the  Inca, 
Manco  Capac,  to  Cahuide  near  where  the  river  is  joined  by  the 
Paucartambo.  Here  the  expedition  spent  three  months  in  camp  with 
the  Macheyenga  Indians,  returning  to  Cuzco,  via  the  Yanatile 
River,  Lara,  and  the  ancient  sun  temple  at  Pisac. 

The  third  journey  was  the  longest  and  in  many  ways  the  most 
important.  The  Peruvian  Government,  which,  at  this  time,  was 


Members  of  the  Expedition  in  camp  on  the  Tambopata  River;  seated,  left  to  right, 
Dr.  Farabee,  Dr.  Horr,  Mr.  de  Milhau,  Mr.  Hastings 


interested  in  the  extension  of  the  railroad  at  Cerro  de  Pasco  to 
some  navigable  point  upon  the  Ucayali  River,  invited  the  mem¬ 
bers  of  the  expedition  to  accompany  the  party  of  engineers 
engaged  in  making  a  preliminary  location  and  survey.  This  invita¬ 
tion  was  particularly  attractive,  because  it  was  anticipated  that 
the  party  would  pass  for  more  than  a  hundred  and  fifty  miles 
through  an  unknown  territory  supposedly  inhabited  by  savage 
tribes,  where  opportunity  would  offer  itself  to  make  observations 
and  collections.  As  a  matter  of  fact,  these  anticipations  were  only 
partly  realized,  as  only  a  few  tribes  were  encountered  along  the 


INTRODUCTION 


viii 

rivers,  the  great  interior  showing  no  traces  of  inhabitants,  either 
past  or  present.  The  route  of  the  party  was  from  Cerro  de  Pasco 
via  the  Pichis  road  through  Tarma  to  the  Pachitea  River.  De¬ 
scending  this  river  to  the  Ucayali,  the  party  then  embarked  upon 
a  government  launch  for  Iquitos,  at  which  port  Dr.  Farabee 
shipped  to  New  York  by  Atlantic  steamer  the  collections  which 
had  been  made  en  route.  From  Iquitos,  which  is  just  below  the 
point  where  the  Ucayali  and  the  Maranon  form  the  Amazon,  the 
party  followed  the  latter  river  to  Tabatinga  upon  the  border  of 
Brazil  and  then,  retracing  in  part  its  steps,  returned  to  the  West 
Coast.  The  homeward  route  was  along  the  Amazon,  Ucayali, 
Urubamba  and  Mishagua  Rivers  to  the  divide  at  Varadero  Vargas, 
whence  a  portage  was  made  to  the  Manu  River,  which  was  followed 
to  the  Madre  de  Dios.  From  this  river  the  party  came  to  the 
Andean  plateau  over  the  route  by  which  it  had  descended  into  the 
interior  upon  its  first  journey,  namely  by  the  Tambopata  River  to 
Astillero  and  over  the  mountain  trail  to  Tirapata.  During  the 
eleven  months  spent  in  the  headwaters  the  expedition  was  able  to 
do  much  work  among  the  tribes  of  the  Panoan,  Arawakan,  Tupian, 
and  other  stocks,  the  results  of  which  are  set  forth  in  this  treatise. 
In  addition  a  great  deal  of  geographical  work  was  done,  including 
the  taking  of  observations  and  the  mapping  of  a  hitherto  unknown 
region,  a  full  report  of  which  was  made  to  the  Peruvian  authorities. 

The  woi'k  of  the  expedition  was  done  under  varying  and  trying 
conditions,  sometimes  in  the  cold  high  altitude  of  the  Andean 
plateau,  at  other  times  in  the  torrid  jungle  of  the  Amazon  head¬ 
waters,  in  dry  season  and  in  rainy,  under  a  blazing  sun,  or  in  the 
chill  of  a  “temporal”  from  the  mountains.  Transportation  was 
by  almost  every  conceivable  method;  by  steam  train,  hand-car, 
stage  coach  and  horseback  in  the  mountains  (to  say  nothing  of  one 
well  remembered  nightmare  of  a  ride  up  the  eastern  slope  of  the 
Andes  from  the  Chapare  to  Cochabamba  upon  the  pack  saddles 
of  a  mule  train  returning  from  the  delivery  of  its  cargo  at  the  trail’s 
end),  by  river  steamer,  by  rowboat  or  native  bark  canoe,  or  on 
foot.  The  food,  too,  varied  from  the  garlic  impregnated  dishes  of 
the  Spanish  hotel  to  the  roast  monkey  and  parrot  of  the  hospitable 
savage.  Malarial  fever  was  a  constant  and  unavoidable  companion, 
but  aside  from  this  affliction,  and  the  pests  of  small  and  biting 
things  that  flew  or  crawled,  we  remained  in  good  health  without 


INTRODUCTION 


ix 


serious  illness  or  accident.  The  success  of  the  expedition  is  pri¬ 
marily  due  to  the  leadership,  tireless  energy,  tact,  and  ability  of 
Dr.  Farabee;  while  Dr.  Horr,  the  surgeon,  was  responsible  in  great 
part  for  the  good  health  of  its  members,  and  also  for  the  prestige 
which  it  acquired  by  the  presence  of  an  untiring  and  unselfish 
physician,  whose  services  were  called  upon  frequently  by  Whites 
and  Indians  wherever  he  went.  Besides  the  material  results  of  the 
expedition,  as  shown  by  this  volume,  by  the  collections  in  the  Pea¬ 
body  Museum,  and  by  the  scientific  observations  of  various  sorts, 
reported  to  the  Peruvian  Government  and  to  our  own,  I  believe 
that  it  has  been  not  unhelpful  in  promoting  to  some  degree  right 
understanding  and  good  will  between  Peru  and  our  own  country. 
Indeed,  I  think  I  may  say  that  Dr.  Farabee’s  appointment  as  an 
honorary  member  of  the  Faculty  of  the  University  of  San  Marcos 
at  Lima  (the  oldest  university  in  both  Americas),  and  his  selection 
by  President  Harding  as  one  of  the  American  Commission  to  the 
Peruvian  Centennial,  with  the  rank  of  Envoy  Extraordinary,  are 
good  evidences  of  this  fact.  While  the  appearance  of  this  volume 
has  been  somewhat  delayed,  for  many  reasons,  including  among 
others,  Dr.  Farabee’s  absence  upon  other  and  distinguished  ex¬ 
plorations  in  Brazil  and  the  Guianas,  I  am  glad  of  its  publication 
at  this  time,  not  only  because  of  its  scientific  value,  but  also  be¬ 
cause  it  is,  in  a  way,  an  appreciation  of  the  splendid  work  accom¬ 
plished  by  my  comrades  of  the  expedition. 


New  York,  January  5,  1922. 


Louis  J.  deMilhau. 


ACKNOWLEDGMENTS 


It  gives  me  pleasure  to  acknowledge  my  indebtedness  to  the  follow¬ 
ing  persons  who  contributed  so  largely  to  the  success  of  the  ex¬ 
pedition:  to  Mr.  Louis  J.  de  Milhau,  whose  splendid  liberality 
made  the  work  possible,  for  advice  and  assistance  in  the  field;  to 
the  late  Professor  Frederick  W.  Putnam,  for  instruction  and  hearty 
cooperation;  to  Mr.  John  W.  Hastings,  who  will  always  be  held 
in  affectionate  memory  by  his  comrades;  to  Dr.  Edward  Horr,  my 
constant  companion  and  efficient  assistant  for  three  years,  for 
looking  after  the  health  of  our  party  and  administering  to  hundreds 
of  natives  and  Indians  along  the  way;  to  the  Inca  Mining  and 
Rubber  Company  for  transportation  and  supplies;  to  the  numer¬ 
ous  Government  officials  and  others  in  Peru  and  Bolivia  whose 
assistance  and  genial  hospitality  made  our  travels  so  enjoyable; 
to  Mr.  Charles  C.  Willoughby,  Director  of  the  Peabody  Museum, 
for  putting  the  volume  through  the  press. 

William  Curtis  Farabee. 

Cambridge,  Massachusetts 
August  30,  1921. 


CONTENTS 


ARAWAKAN  STOCK 
Macheyenga 

PAGE 

Distribution . 1 

Organization .  2 

Hunting  and  Fishing .  2 

Preparation  of  Game .  5 

Household  Utensils .  6 

Drinks  .  6 

The  Dance .  7 

Tobacco  .  7 

Games .  8 

Dress  and  Ornamentation .  9 

Diseases .  11 

Music .  11 

The  Dead . 12 

Religion .  14 

Salutations .  15 

Cosmogony .  15 

Measures .  16 

Marriage  .  16 

Childbirth .  18 

The  Family .  19 

Physical  Development .  19 

Deformation .  20 

Language . 21 

Grammar . 23 

Vocabulary  .  38 

Campa 

Vocabulary  . .  49 

Piro 

Distribution .  53 

Organization .  53 

Houses .  54 

Food  Supply .  55 


CONTENTS 


xii 

Dress  and  Ornamentation .  57 

Marriage  .  59 

Medicine  Men .  60 

The  Dead .  60 

Personal  Habits  .  61 

Cats  Cradles .  62 

Vocabulary  .  62 

Mash  co 

Distribution  and  General  Culture .  77 

Marriage  .  77 

The  Dead .  77 

Personal  Appearance .  77 

Vocabulary  .  78 

PANOAN  STOCK 

History .  79 

CONEBO 

Distribution .  80 

Houses .  81 

Dress  and  Ornamentation .  82 

Food  Supply .  83 

Canoes .  83 

The  Dead .  84 

Religion .  84 

Music .  84 

Marriage .  85 

Personal  Appearance .  80 

Pottery .  86 

Grammar .  88 

Vocabulary  .  91 

Si  pi  bo 

Distribution  and  General  Culture .  90 

Home  Life .  96 

Dress  and  Ornamentation .  97 

Tobacco .  100 

Artistic  Designs  .  100 

Marriage  .  101 

The  Dead .  103 

Religion  . .  104 

Medicine  Men .  104 


CONTENTS 


xiii 

Amahuaca 

Distribution  and  General  Culture . 105 

Signal  Code .  106 

Dress  and  Ornamentation .  107 

Marriage  .  107 

The  Dead . 108 

Warfare . 108 

Character .  109 

Vocabulary  . 110 

JIVARAN  STOCK 

Distribution  of  Tribes . 115 

Home  Life .  115 

Food  Supply .  116 

Fire  Making .  117 

Dress  and  Ornamentation .  117 

Marriage  . 118 

The  Dead .  119 

Religion . 119 

Medicine  Men .  119 

Mummified  Heads . 120 

Dances .  123 

Myths . 123 

Vocabulary  . 125 

WITOTAN  STOCK 

Distribution .  136 

Organization .  137 

Houses .  137 

Food  Supply . 138 

Jaliko,  the  Feast  of  the  Pole . 139 

Other  Amusements . 140 

Dress  and  Ornamentation .  141 

Marriage  . 141 

The  Dead .  143 

Medicine  Men .  143 

Cosmogony . 145 

Religion .  146 

Warfare .  146 

Signal  Code .  147 

Grammar . 148 

Vocabulary  . 149 


XIV 


CONTENTS 


MIRANHAN  GROUP 

Vocabulary  .  152 

TUPIAN  STOCK 

Tiatinagua 

Distribution .  154 

Organization .  154 

Food  Supply .  154 

Dress  and  Ornamentation .  156 

Marriage  .  156 

The  Dead .  157 

Religion .  157 

Personal  Appearance .  157 

Grammar . 158 

Vocabulary  .  158 

Atsahuaca 

Vocabulary  .  162 

Mabenaro 

Vocabulary  .  164 

SOMATIC  CHARACTERS 

Measurements .  165 

ARCHAEOLOGICAL  REMAINS 

Mounds  at  Trinidad,  Bolivia .  180 

Burial  Towers,  Colocolo,  Bolivia .  180 

Circular  Burial  Tower,  Peru .  180 

Petroglyphs .  180 

Collections .  181 


BIBLIOGRAPHY .  183 


INDEX 


189 


INDIAN  TRIBES  OF  EASTERN  PERU 


ARAWAKAN  STOCK 

MACHEYENGA 

Distribution.  The  Macheyenga,  an  Arawakan  tribe  related  to 
the  Campa,  occupy  the  territory  along  the  middle  course  of  the 
Urubamba  River  and  its  local  tributaries.  With  other  Campa 
tribes  these  Indians  were  in  contact  with  the  Inca  east  of  the 
Andes,  but  were  never  absorbed  by  them.  The  Inca  applied  the 
term  “  Antis  ”  to  all  the  tribes  without  distinction,  but  the  Campa 
group  called  themselves  by  different  local  names  and  were  known 
to  the  interior  tribes  by  these  names.  On  the  middle  course  of  the 
Urubamba  River  they  are  known  as  Machiganga;  on  the  Perene, 
as  Acheyenga;  and  at  San  Lorenzo,  as  Achenega.  The  present 
study  was  made  at  Cahuide  on  the  Yavero,  or  Paucartambo 
River,  a  branch  of  the  Urubamba  above  Pongo  Manique,  Peru. 

A  few  years  ago  some  forty  families  of  the  Macheyenga  lived 
in  the  vicinity  of  Cahuide,  contented  and  happy;  but  today,  on 
account  of  the  raids  of  slave  traders,  there  are  but  six  or  eight 
families  left,  numbering  about  twenty  individuals.  No  enumera¬ 
tion  of  the  Macheyenga  has  ever  been  made,  and  no  exact  infor¬ 
mation  can  now  be  secured  because  of  the  system  of  carrying 
away  the  children  and  selling  them  down  river  where  they  soon 
loose  their  language  and  identity.  A  very  rough  estimate,  based 
upon  careful  inquiry  in  many  localities,  would  be  about  two 
thousand. 

Most  of  my  information  was  obtained  from  two  very  competent 
authorities:  Sr.  Max  Richarte,  a  very  intelligent  man  of  good 
family  and  education,  who  had  lived  for  several  years  among  the 
Macheyenga  and  spoke  their  language;  and  the  best  possible 
authority,  Simasiri,  a  Macheyenga  boy,  whose  father  at  his  death 
had  given  him  to  Richarte.  Simasiri  was  taken  to  Cuzco,  where 
he  lived  in  Richarte’s  family,  and  attended  school  for  five  years. 
He  spoke  and  read  Spanish  very  well.  A  year  before  my  visit  he 


2 


TRIBES  OF  EASTERN  PERU 


was  taken  back  to  the  interior  to  serve  as  an  interpreter  among 
his  own  people.  We  found  him  at  Cahuide,  and  had  him  with  us 
for  three  months.  After  his  return  to  the  interior,  he  met  one  of 
his  cousins  who  told  him  of  the  fate  of  his  family.  His  father  and 
mother  had  been  captured  and  sent  to  different  places  down  river; 
his  sister  had  been  dressed  up  and  sold  to  a  rubber  gatherer;  his 
brothers  had  been  killed,  and  he  alone  had  escaped.  Simasiri  was 
so  angry  at  these  acts  of  barbarism  perpetrated  by  white  men, 
that  he  threw  away  his  civilized  clothing,  put  on  his  old  Indian 
dress,  and  went  away  into  the  forest  to  live  with  the  savages. 
The  Peruvian  Government  has  since  prohibited  this  slave  traffic, 
and  punished  the  offenders.  I  was  delighted  to  see  one  of  the 
worst  offenders  against  this  tribe  carried  away  in  chains  for  trial. 

Organization.  There  is  no  tribal  organization,  no  tribal  meet¬ 
ings,  and  no  chief  of  the  whole  tribe.  Each  locality,  comprising  a 
few  families  situated  near  together  on  the  same  river  or  near  the 
confluence  of  two  rivers,  has  its  own  curaca,  or  head-man,  who  is 
selected  because  of  his  ability  and  influence.  The  habits  of  life 
of  these  tribes  do  not  encourage  organization.  They  have  no  large 
villages,  or  large  communal  houses.  There  are,  instead,  several 
families  living  along  the  banks  of  a  river  in  the  same  vicinity,  each 
with  its  own  chacara,  or  small  clearing,  in  the  fertile  lowland, 
where  an  abundant  and  constant  food  supply  is  guaranteed.  There 
is  no  criminal  code  or  system  of  punishment,  because  there  are  so 
few  criminals.  Theft,  unfaithfulness,  and  murder  are  practically 
unknown.  If  children  are  too  intimate  before  marriage,  they  are 
severely  beaten  by  their  parents.  A  lazy  man  is  compelled  to 
work  because  no  one  will  give  him  food,  yet  anyone  will  allow  him 
to  work  in  his  field  for  food. 

The  Macheyenga  are  not  war-like,  but  when  other  tribes  carry 
off  their  women  they  declare  war.  The  women  and  children  go 
to  war  with  the  men,  carry  arrows,  anti  have  them  ready  as  fast 
as  needed.  It  has  been  reported  that  they  use  poisoned  arrows, 
but  they  know  no  arrow  poison. 

Hunting  and  Fishing.  In  hunting  and  fishing,  the  Macheyenga 
use  a  very  strong  flat  bow  (plate  3)  made  of  chonta  palm  ( Oreo - 
cloxa),  five  feet  long  and  an  inch  and  a  half  wide.  The  bow  is 
held  upright,  with  the  surplus  fiber  string  wound  around  the  lower 
end.  The  arrow  is  held  under  the  forefinger  on  the  left  side  of  the 


Peabody  Museum  Papers 


Vol.  X,  Plate  1 


Macheyenga  Indians 


✓ 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


3 


bow.  The  bow  is  drawn  with  the  thumb  and  index  finger  holding 
the  arrowshaft  on  the  string.  The  arrowshaft  is  made  of  the 
straight  top  of  the  wild  cane  ( Gynerium  saccharoides) ,  and  is  three 
or  four  feet  long.  The  feathers  are  put  on  spirally,  wrapped  with 
cotton  thread,  and  pitched.  The  foreshaft  is  made  of  chonta  palm 
or  bamboo,  without  any  other  point.  Different  types  of  arrows 
are  used  for  birds,  fish,  monkeys,  and  pigs.  The  men  hunt  and 
fish  together,  and  divide  the  catch.  There  is  no  definite  rule 
about  the  division  of  any  particular  animal,  or  of  the  whole  catch. 
They  use  also  a  number  of  devices  for  capturing  birds  and  animals. 

The  latex  of  the  Castilloa  elastica,  or  that  of  some  other  tree,  is 
used  to  make  a  sort  of  lime  which  they  call  “  popa.”  With  it  they 
catch  birds  by  smearing  limbs  of  trees  frequented  by  them.  For 
big  game,  sharpened  sticks  are  planted  in  their  runways.  For 
smaller  animals,  snares  are  made  by  planting  two  poles  in  the 
ground,  one  on  either  side  of  the  runway,  wider  apart  at  the  top 
than  at  the  bottom.  A  double  rope  is  placed  around  the  poles, 
five  or  six  feet  up;  hanging  from  this  double  rope  is  a  double 
loop  with  a  slip-knot  hanging  near  the  ground.  An  animal  pass¬ 
ing  through  in  either  direction  picks  up  the  noose,  which  pulls 
tight  around  his  neck,  strangling  him  to  death.  This  is  one  of  the 
simplest  and  most  effective  snares  in  use  among  any  people.  They 
build  a  blind  near  the  water  hole  of  a  certain  animal  or  bird,  and 
shoot  it  when  it  comes  to  drink.  They  know  the  habits  of  the 
animals,  and  the  times  of  day  they  usually  take  water. 

For  catching  fish  they  never  use  the  hook,  but  have  other  de¬ 
vices.  A  very  small  flat  fish,  three  to  five  inches  long,  which  feeds 
under  stones  in  shallow  water,  is  caught  in  the  hands,  and  killed  by 
biting  it  through  the  head.  When  the  rivers  are  in  flood,  the  fish 
feed  along  the  shallow  water.  To  catch  these  the  natives  use  a 
small  round  net  about  three  feet  in  diameter,  fastened  on  a  bent 
pole  which  they  hold  in  their  hands,  and  push  before  them  as 
they  wade  along  the  banks.  They  use  a  large  net  with  stone 
sinkers  for  seining  in  the  deep  holes  along  the  small  rivers.  These 
nets  are  very  well  made  of  cotton  strings,  with  small  oval  river 
stones  notched  and  pitched  to  hold  the  string. 

Their  most  successful  and  ingenious  method  of  catching  fish  is 
by  building  a  trap  and  using  poison.  A  narrow  shallow  place  in  a 
small  river  is  selected,  and  wings  of  stones  are  built  on  both  sides 


4 


TRIBES  OF  EASTERN  PERU 


in  order  to  confine  the  water  to  a  space  fifteen  or  twenty  feet  wide, 
as  shown  in  figure  1.  At  the  inner  ends  of  the  wings,  long  poles  are 
so  placed  that  the  upstream  ends  are  on  the  ground,  and  the  other 
ends  held  in  forked  sticks.  Across  these  poles  are  placed  others 
in  a  horizontal  position,  the  upstream  one  being  under  the  surface 
of  the  water.  Then  a  large  mat,  about  twelve  feet  long  and  eighteen 
feet  wide, made  of  wild  cane  and  bast,  is  so  placed  upon  this  platform 
of  poles  that  the  upstream  end  is  under  the  surface  of  the  water, 
and  the  other  end  is  two  or  three  feet  higher.  The  sides  of  the  mat 


Figure  1 

Macheyenga  Indian  fish  trap 


are  turned  up  about  a  foot  to  prevent  the  fish  from  rolling  off  into 
the  water  below  the  wings.  All  the  poles  and  the  mat  are  held  in 
place  and  made  secure  with  well-tied  lianas  or  vines.  The  mesh 
of  the  mat  must  be  just  the  right  size;  if  too  large  the  smaller  fish 
will  get  through,  if  too  small  the  resistance  to  the  rapid  water  will 
carry  the  trap  away.  After  some  three  hours  of  hard  labor  for 
half  a  dozen  men,  the  trap  is  completed,  and  the  time  for  rest  has 
come.  While  the  trap  is  being  made,  some  men  collect  bundles 
of  roots  of  the  cavenithi,  a  small  shrub  which  grows  abundantly 
in  the  neighborhood.  These  roots  are  taken  a  mile  or  more  up¬ 
stream,  and  pounded  on  the  rocks  in  the  river.  The  fish  along  the 
river  for  the  whole  distance,  overcome  by  the  poison,  rise  to  the 
surface,  and  float  out  on  the  trap,  where  the  largest  ones  are 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


5 


gathered  up,  and  the  smaller  ones  thrown  back  into  the  river  to 
float  on  for  possibly  another  mile  before  recovering  from  the  effect 
of  the  drug.  By  this  method  practically  every  fish  in  the  river  is 
captured,  but  the  device  has  its  limitations:  it  cannot  be  used  in 
large  rivers,  deep  water,  or  small  streams;  and  the  trap  is  carried 
away  by  the  first  high  water.  The  poison  has  no  deleterious  effect 
upon  the  flesh  of  the  fish,  which  may  be  eaten  without  danger. 

All  Indians  in  the  region  are  very  successful  in  imitating  the 
cries  of  animals  and  birds.  They  are  thus  able  to  call  them  within 
range  of  their  arrows,  or  to  approach  near  to  them.  On  the  river 
or  trail  they  continually  call  for  the  game  which  frequents  that 
particular  vicinity.  The  grunt  of  the  pig,  the  whistle  of  the  tapir 
or  the  monkey,  and  the  call  of  the  turkey-like  curassow,  are  each 
perfectly  reproduced.  When  hunting  or  on  a  journey,  an  Indian 
always  carries  over  his  shoulder  a  coil  of  cord  which  he  loops 
around  his  feet  when  he  climbs  trees  for  game,  fruit,  nuts,  or  vines. 
The  loops  catch  over  his  insteps  in  such  a  way  as  to  allow  him  to 
clamp  his  feet  against  the  sides  of  the  tree. 

When  the  trail  crosses  a  river  which  is  not  too  wide,  a  very 
serviceable  bridge  is  built  by  felling  a  tree  from  either  side,  and 
connecting  the  two  with  long  poles  and  cross  sticks. 

Preparation  of  Game.  Fish  are  drawn,  scraped,  thoroughly 
roasted,  and  smoked  with  the  head  left  on.  Birds  are  plucked, 
washed,  scraped,  and  drawn,  and  then  either  boiled  or  roasted. 
At  home  the  commonest  method  is  to  cut  up  the  bird,  and  boil 
it  with  plantains  in  a  large  pot.  When  traveling,  everything  is 
roasted:  game,  plantains,  and  yucca. 

Monkeys  and  pigs  are  always  singed,  thoroughly  washed  in  the 
river,  scraped,  and  drawn.  The  intestines  are  carefully  cleaned 
and  eaten.  They  are  considered  great  delicacies.  The  flesh  is 
roasted  and  smoked.  A  big  fire  is  built,  and  the  animal  is  held  in 
the  flames  until  all  the  hair  is  singed  off ;  while  it  is  being  dressed, 
the  fire  has  burned  down  until  a  large  bed  of  live  coals  remains, 
then  a  barbecue  is  made  over  them,  and  the  flesh  slowly  roasted 
with  the  cut  surface  upward,  so  that  all  the  juices  are  held  in  the 
meat. 

When  on  a  hunt  it  is  always  necessary,  on  account  of  the  heat, 
to  stop  early  in  the  evening  to  roast  and  smoke  the  meat  to  pre¬ 
serve  it.  When  traveling,  fresh  meat  is  preserved  for  five  or  six 


6 


TRIBES  OF  EASTERN  PERU 


days  by  placing  it  over  the  fire  every  evening.  At  home  the  meat 
is  kept  hanging  over  the  fire  in  a  suspended  tray  or  on  poles, 
until  it  is  all  consumed.  The  tray  is  made  by  bending  a  stick  or 
vine  into  a  circle  two  feet  in  diameter,  and  weaving  in  strips  of 
bast.  The  smoke  preserves  the  meat,  and  keeps  away  the  flies. 
The  tray  keeps  the  food  out  of  reach  of  dogs  and  other  pets. 

All  members  of  the  family  eat  together,  and  any  strangers  or 
visitors  present  eat  with  them.  They  use  salt  freely  on  their  meat 
and  roasted  green  corn,  but  use  no  other  mineral  foods. 

Household  Utensils.  The  Macheyenga  make  a  very  rude  coarse 
pottery  for  cooking  purposes,  and  for  water  storage.  All  their 
food  bowls  and  finer  ware  they  get  from  the  Conebo  by  exchange. 
They  make  baskets  of  palm  leaves  for  all  kinds  of  temporary  use. 
For  storage  of  trinkets,  clothing,  etc.,  they  make  a  very  good 
telescope  basket  of  wild  cane,  two  feet  or  more  long,  a  foot  wide, 
and  when  extended,  one  and  a  half  feet  high.  They  still  use  the 
peccary  tusk  knife,  but  depend  upon  steel  knives  for  hai'd  usage. 
When  using  a  modern  knife,  they  sharpen  it  on  one  side  only, 
hold  it  with  the  blade  at  the  ulnar  side  of  the  hand,  and  always 
cut  with  a  drawn  stroke;  or,  in  other  words,  they  use  it  as  they 
do  one  of  their  own  knives. 

Fire  is  made  by  twirling  a  stick  between  the  palms  of  the  hands. 
A  certain  kind  of  palm  tree  called  “  mokavirintchi,”  has  root- 
stalks  growing  above  the  ground.  These  are  cut,  and  when  well 
cured,  one  is  flattened  for  the  hearth,  and  another  rounded  for  the 
drill.  There  is  no  tradition  about  the  origin  of  fire  —  they  “  always 
made  it  this  way.” 

Drinks.  Chicha,  a  fermented  drink,  is  made  by  young  women 
from  cassava  and  corn.  The  sweet  cassava  ( Manihot  aipi),  a 
starchy  tuber,  after  being  boiled  and  cooled,  is  chewed  by  the 
young  women  until  the  saliva  is  thoroughly  mixed  with  it,  and 
then  it  is  placed  in  a  wooden  trough  in  the  sun  for  four  or  five 
days  to  ferment.  The  corn  is  ground  very  fine  by  rocking  a  semi¬ 
lunar-shaped  stone  on  a  flat  one  used  as  a  base.  The  corn  meal  is 
then  placed  to  soak  in  a  trough  of  water.  When  fermentation  has 
progressed  sufficiently,  the  corn  and  masticated  cassava  are  mixed 
together  in  a  larger  trough  with  more  water,  and  allowed  to  stand 
two  or  three  days  longer.  While  the  mixture  is  ripening,  short 
stemmed  gourds  are  prepared  for  the  storage  of  the  chicha.  The 


Peabody  Museum  Papers 


Vol.  X,  Plate  2 


Macheyenga  Indians:  a.  Weaving  cotton  cloth;  b,  Making  chicha 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


7 


mass  is  then  dipped  from  the  trough  with  a  gourd,  strained  through 
a  long  basket  into  a  large  pot,  and  poured  through  a  funnel  made 
of  corn-husks  into  neckless  gourds  which  hold  about  a  gallon  each, 
as  shown  in  plate  2,  b.  The  operator  continually  expectorates  into 
the  gourds  as  she  fills  them.  When  all  are  filled  they  are  corked 
with  corn-cobs,  and  set  away  for  future  use.  We  saw  them  make 
ten  gallons  at  one  time.  When  fresh,  chicha  is  a  pleasant  refresh¬ 
ing  drink,  but  in  a  few  days  it  becomes  very  intoxicating.  As  a 
matter  of  hospitality  it  is  always  offered  to  visitors,  who  must, 
of  course,  accept  and  drink  it.  Fortunately  one  learns  to  drink, 
and  to  relish  it,  before  he  knows  how  it  is  prepared.  Once  the  ap¬ 
petite  has  been  formed,  sentiment  no  longer  affects  the  stomach. 
The  natives  drink  freely,  but  seldom  to  excess. 

The  Dance.  There  are  no  established  dances  for  regular  seasons 
of  the  year.  When  there  is  a  wedding  dance  it  comes  at  the  first 
of  harvest  season,  but  there  may  not  be  a  wedding  each  year.  The 
visitor’s  dance  is  given  at  any  time  when  a  few  persons  come  from 
a  distance.  This  is  the  men’s  dance  and  takes  place  around  a  fire  on 
the  outside  of  a  house.  The  leader  carries  a  small  drum  which  he 
taps  with  his  fingers  while  the  men  catch  hands  and  dance  in  a 
circle.  They  may  dance  every  day  for  a  week;  it  is  just  their 
method  of  entertainment  and  means  nothing  whatever. 

The  drum  is  made  by  stretching  the  skin  of  a  howling  monkey 
across  the  ends  of  a  hollow  tree  trunk  eighteen  inches  long  and 
twelve  inches  in  diameter.  The  snare  is  prepared  by  stringing 
beads  on  a  cord  across  one  end.  The  skin  is  placed  in  wood 
ashes  to  remove  the  hair  and  to  tan  it.  This  is  the  only  use  made 
of  the  skin  of  any  animal.  The  drum  is  used  for  dances,  and  for 
a  man’s  amusement  when  he  is  drunk;  he  lies  on  the  floor  and 
taps  the  drum  with  his  fingers  by  the  hour.  Upon  hearing  the 
drum,  I  went  many  times,  and  always  found  the  same  thing  true, 
—  some  fellow  was  lying  on  the  floor  on  his  back,  tapping  the 
drum,  while  no  one  else  was  paying  any  attention  to  it. 

Tobacco.  The  men  grow  their  own  tobacco,  “  sedi,”  and  smoke 
it  in  large  wooden  pipes,  called  “  penarintci,”  made  of  the  root 
of  a  tree  called  “  camona.”  They  do  not  use  tobacco  in  any  other 
way.  The  pipe  has  a  long  tubular  bowl  with  a  short  bird-bone 
stem  set  at  a  right  angle,  similar  to  the  one  shown  at  the  left  in 
figure  7. 


TRIBES  OF  EASTERN  PERU 


Games.  Children  play  few  games.  The  principal  ones  are 
shooting  at  a  target  with  bows  and  arrows,  and  throwing  seeds  at 
each  other.  They  have  no  ball  or  stick  games  of  any  kind.  The 
boys  blow  up  the  bladders  of  animals  and  use  them  for  balls. 
The  girls  are  taught  to  make  cats  cradles.  The  following  examples 
were  obtained  at  Cahuide.  They  are  the  very  simple  types  found 
in  many  parts  of  the  world. 

Guatuari,  a  snare.  String  around  the  neck,  right  hand  string 
around  neck  again;  right  string  under  left  forming  a  loop  with 
rest  of  string;  loop  over  the  head  with  the  cross  of  strings  behind; 
pull  the  loop  with  both  hands,  and  the  string  comes  off  the  neck. 

Yobateaka,  a  trap.  Left  hand  palm  vertical  with  string  around 
hand  on  top  of  thumb;  index  of  right  under  palm  string,  between 
thumb  and  index  of  left,  hook  over  dorsal  string,  pull  through, 
twist  palm  of  right  up,  loop  over  index  of  left;  repeat  between 
each  finger  with  loop  over  the  next ;  release  the  thumb ;  pull  palm 
string  and  the  animal  escapes. 

Sitikali,  releasing  the  fly.  String  around  thumb  of  left  hand  with 
both  strings  on  the  dorsal  side;  wrap  once  around  the  wrist;  take 
up  loose  loop  on  right  thumb;  with  right  little  finger  take  up  the 
two  palmar  strings  of  the  left  from  behind  over  the  right  thumb 
strings;  with  the  right  little  finger  take  up  the  right  thumb  strings 
over  the  little  finger  strings;  with  right  thumb  and  index  remove 
the  four  dorsal  strings  of  the  left  hand  to  the  palmar  side,  thus 
making  a  knot  of  all  the  strings  between  the  palms,  with  one  loop 
over  each  thumb  and  two  over  each  little  finger;  slap  palms  to¬ 
gether,  release  little  fingers,  and  draw  apart  showing  string  on 
thumbs  with  no  knot. 

Taboringa,  shelters.  Loop  around  middle  fingers;  take  up  on 
thumbs  the  ulnar  string  over  the  radial;  take  up  radial  on  little 
fingers;  take  up  middle  loops  over  thumb  strings  with  opposite 
ring  fingers;  slip  thumb  strings  and  take  them  up  over  middle 
finger  string;  slip  little  finger  strings  and  take  them  up  over  ring 
finger  strings;  slip  middle  and  ring  finger  loops;  draw  out  and  a 
double  diamond  remains  between  the  palms. 

Potengia.  Same  as  the  last,  except  that  the  ring  finger  strings  are 
twisted  once  toward  the  thumbs  when  put  on. 

Ani,  river.  Loop  over  thumb  and  index  of  left  hand  and  thumb 
of  right;  hook  over  string  between  thumb  and  index  of  left  with 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


9 


index  of  right  and  take  up  with  turn  to  right;  little  fingers  under 
ulnar  index,  over  radial  index  strings  and  take  up  ulnar  thumb 
string  on  backs  of  little  fingers;  release  thumbs;  take  up  radial 
little  finger  strings  on  backs  of  thumbs  over  index  strings;  place 
index  loops  over  thumbs  also;  place  former  thumb  string  loops 
over  little  fingers;  take  off  former  little  finger  loops;  release 
indexes;  draw  out  and  a  double  string  winds  around  the  outside 
strings  like  the  bends  of  the  river. 

Sigarintci,  spider’s  web.  Loop  over  the  thumb  and  index  of 
left  hand  and  thumb  of  right;  hook  index  of  right  over  string 
between  thumb  and  index  of  left  and  take  it  up  with  turn  to  right; 
little  fingers  under  ulnar  and  radial  index  strings  and  take  up 
ulnar  thumb  string  on  backs  of  little  fingers;  release  thumbs; 
take  up  radial  little  finger  string  on  backs  of  thumbs;  place  index 
loops  over  thumbs;  take  off  former  thumb  loops;  place  ends  of 
indexes  downward  through  former  thumb  loops  and  turn  palms 
outward  releasing  all  but  thumbs  and  indexes. 

Pankotci,  a  house.  String  over  thumbs  and  little  fingers;  take 
up  palm  string  on  indexes;  take  up  ulnar  little  finger  string  in 
middle  with  teeth  beneath  other  palmar  strings  and  drop  the  loop 
over  other  strings ;  take  up  in  middle  at  crossing  in  teeth  the  ulnar 
thumb  string  and  radial  index  string,  holding  these  until  end; 
remove  loops  from  indexes  and  little  fingers,  catching  the  two 
together  (i.e.  the  ulnar  of  indexes  and  radials  of  little  fingers)  and 
place  both  over  little  fingers;  take  up  on  indexes  from  under 
ulnar  side  all  strings  between  thumb  and  little  finger  strings,  the 
loop  thrown  over  by  teeth  first;  place  little  finger  loops  with  half 
turn  to  ulnar  side  over  middle  fingers;  place  thumb  loops  under 
other  strings  over  little  fingers;  place  index  loops  over  thumbs 
with  half  turn,  release  strings  from  teeth  and  draw  out,  first  shift¬ 
ing  thumb  and  little  finger  loops  well  down  and  middle  finger 
loops  well  up.  A  house  frame  with  ridge  pole,  rafters,  and  plates 
result. 

Dress  and  Ornamentation.  The  most  common  dress  for  both 
men  and  women  is  the  cushma,  a  loose  fitting  sleeveless  shirt¬ 
like  cotton  garment,  which  hangs  from  the  shoulders  and  reaches 
below  the  knees,  as  illustrated  in  plate  1.  Cotton  is  not  cultivated, 
but  wild  cotton  is  collected  by  the  women,  spun  into  very  fine 
thread,  and  woven  into  cloth  (plate  2,  a).  To  make  a  cushma,  a 


10 


TRIBES  OF  EASTERN  PERU 


strip  is  woven  four  times  as  long  as  the  required  garment,  and  about 
a  half  yard  in  width.  It  is  then  cut  into  two  pieces  and  sewed  along 
the  middle,  except  for  about  a  foot  in  the  center  which  is  left  open 
to  slip  the  head  through;  the  sides  are  sewed  up  with  the  excep¬ 
tion  of  a  small  hole  on  either  side  for  the  arms.  The  woman’s 
cushma  has  the  hole  for  the  head  cut  crosswise  instead  of  length¬ 
wise.  The  cushma  is  worn  plain  white,  or  dyed  a  dull  red  with 
the  pulp  of  a  plant  called  “atcohte”  ( Bixa  orellana).  Children 
run  about  naked  until  the  approach  of  puberty.  Among  some  of 
the  groups  all  go  naked  a  part  of  the  time,  others  wear  bark 
cushmas,  and  still  others  wear  the  breech  cloth. 

The  cotton  is  gathered  by  the  women,  and  stored  in  rough  bas¬ 
kets  made  of  palm  leaves.  The  seeds  are  removed  by  hand,  as  the 
cotton  is  needed  for  spinning.  The  spindle  is  made  of  chonta 
palm  about  a  foot  long,  with  a  stone  whorl.  The  spindle  rests  in 
a  gourd  cup,  and  is  spun  by  twisting  with  the  thumb  and 
fore-finger.  The  thread  is  used  to  make  cushmas,  bags,  and 
bands  for  their  arms  and  legs;  or  cord  to  make  bags,  nets, 
and  ropes. 

The  ornamentation  of  these  people  is  not  profuse  or  elaborate, 
and  is  nearly  the  same  for  both  men  and  women.  The  only  object 
attached  to  the  body  is  the  nose  ornament.  The  septum  is  pierced, 
and  suspended  from  it  on  a  cotton  thread  is  a  small  thin  disc  of 
silver  about  the  size  of  a  dime,  which  just  covers  the  lip.  Often 
two  or  four  small  beads  of  stone  or  bone  are  worn  on  the  thread 
with  the  silver  disc. 

On  the  shoulders,  attached  to  the  cushma,  the  women  wear  tufts 
of  feathers,  claws  of  animals,  bones,  and  seeds.  The  men  often 
have  tufts  of  feathers  and  bird  skins  attached  to  the  cushma,  hang¬ 
ing  down  the  back.  These  are  mere  ornaments,  and  have  no  sig¬ 
nificance  whatever.  The  Macheyenga,  along  with  many  other 
tribes,  admire  plump  arms  and  legs,  hence  the  women  always  wear 
bands  or  cords  of  woven  cotton  around  the  wrists  and  ankles, 
and  above  the  elbows.  The  men  sometimes  wear  these  same  bands 
with  monkey  teeth  attached.  The  women  often  wear  long  neck¬ 
laces  of  different  colored  seeds,  berries,  pods  of  vanilla,  teeth  of 
monkeys  and  other  animals,  and  bone  beads  (plate  3).  All  the 
people  paint  their  bodies  and  faces  in  lines  or  spots,  for  on  other 
purpose  than  the  protection  against  the  bites  of  flies. 


Peabody  Museum  Papers 


Vol.  X,  Plate  3 


Macheyenga  bow  and  arrows,  necklaces,  and  feather  ornaments.  (About  1/11.) 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


11 


Diseases.  The  Macheyenga  are  a  very  hardy  people,  and  are 
free  from  loathsome  diseases.  There  are  no  evidences  of  tuber¬ 
culosis,  venereal  diseases,  or  insanity  among  them.  Many  are 
pitted  from  smallpox  and  we  saw  two  individuals  who  had  each 
lost  an  eye  from  this  disease.  One  is  apt  to  mistake  scars  made  by 
the  bite  of  the  vampire  bat  for  pox  marks.  Many  have  such  marks 
on  the  nose  and  forehead. 

There  is  no  medicine  man  but  everybody  knows  certain  herbs 
which  are  used  for  different  diseases.  Old  persons  consult  together 
in  serious  cases.  Malaria  is  common  among  them.  They  give  no 
medicine  internally,  but  in  order  to  reduce  the  temperature  they 
wash  the  body  with  a  tea  made  from  the  roots  of  a  tall  grass  called 
“  chipanaci  ”  that  grows  in  swamps.  They  use  the  same  medicine 
to  attract  fish  to  certain  deep  pools.  The  plant  can  be  distin¬ 
guished  only  by  the  flower,  and  as  it  was  not  then  in  bloom,  we 
were  unable  to  obtain  it  for  identification.  This  plant  is  worthy 
of  a  careful  study.  For  diarrhea  and  headache  they  make  a  tea 
of  the  leaves  of  the  plant  Dioscorea. 

There  are  a  few  poisonous  serpents  in  the  region,  and  in  spite 
of  great  care  the  natives  are  occasionally  bitten.  When  one  is 
bitten,  he  at  once  cuts  the  wound  open  and  squeezes  into  it  the 
juice  of  the  leaves  and  bark  of  the  cavinithi  tree.  The  leaves  and 
scraped  inner  bark  are  heated  over  a  fire,  and  then  the  juice  is 
squeezed  into  the  wound.  It  is  said  to  be  a  sure  cure,  preventing 
pain  and  swelling.  The  next  day,  to  hasten  the  cure,  the  patient 
chews  red  peppers,  and  spits  the  juice  on  the  wound.  If  allowed 
to  sleep  the  patient  will  die,  hence  a  great  noise  is  kept  up  all  night 
to  keep  him  awake.  One  night  we  heard  a  loud  noise  which  was 
kept  up  continuously,  until  we  were  unable  to  sleep.  Upon  in¬ 
vestigation  we  learned  that  one  of  the  men  had  been  bitten  by  a 
snake  the  evening  before.  His  leg  was  badly  swollen,  and  he  seemed 
to  be  in  considerable  pain  in  spite  of  their  treatment.  However, 
he  recovered  completely  in  a  few  days.  The  snake  was  not  found, 
so  it  was  impossible  to  know  whether  or  not  it  was  the  most  pois¬ 
onous  variety,  as  supposed. 

Music.  The  Macheyenga  sing  a  few  songs,  but  cannot  be  con¬ 
sidered  musical.  When  men  return  from  a  long  journey,  they  give 
a  dance,  and  sing  their  experiences  for  the  benefit  of  their  friends. 
They  catch  hands  and  dance  in  a  circle  facing  each  other. 


12 


TRIBES  OF  EASTERN  PERU 


On  the  trail  it  is  often  difficult  to  get  dry  kindling,  and  fire- 
making  is  a  slow  and  painstaking  operation.  As  the  man  blows 
his  fire,  he  sings  the  following  song  in  a  very  low  tone  to  encourage 
the  fire  to  burn. 


tci  -  tci  val  -  o  -  ri  val  -  o  -  ri  val  -  o  -  ri  tci  -  tci 

Fire  burn  burn  burn  fire 

D.C. 


val  -  o  -  ri  val  -  o-ri  i-i-i  -  i-i-i-i 


burn  burn 


The  second  example  is  a  cradle  song  used  by  mothers  to  soothe 
their  children  when  sick  or  when  put  to  bed  in  the  evening.  Two 
mothers  singing  at  the  same  time  usually  sing  in  octaves  on  the 
outside  tones,  and  come  together  in  unison  on  the  middle  tones. 
No  words  are  used,  that  can  be  heard,  but  all  the  notes  were 
hummed  in  a  very  low  voice. 


The  Dead.  The  Macheyenga  have  no  fear  of  the  dead.  They 
handle  the  body  with  impunity,  and  dispose  of  it  without  cere¬ 
mony.  When  anyone  dies,  two  men,  relatives  or  friends,  take  the 
corpse  by  the  head  and  feet,  and  lay  it  on  a  litter  made  of  two 
long  poles  with  cross  sticks.  Then  the  same  two  men,  or  two 
friends  out  of  courtesy,  carry  the  litter  head  foremost  on  their 
shoulders  to  the  river  and  throw  it  into  the  water.  The  body  re¬ 
mains  dressed  in  its  cushma,  as  in  life.  No  weights  are  used  to  sink 
the  body,  and  the  rapid  current  carries  it  away  to  be  eaten  by 
fish,  or  to  be  buried  in  the  sands  and  debris  along  the  shallow 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


13 


banks.  There  is  no  ceremony  whatsoever  in  connection  with  the 
dead,  either  at  the  house  or  at  the  river.  When  friends  happen  to 
be  present,  they  usually  carry  away  the  body  as  an  act  of  courtesy. 
If  no  one  else  is  there,  two  members  of  the  family  do  it.  No  one 
accompanies  the  two  men  to  the  river,  and  no  ceremony  is  per¬ 
formed  while  they  are  gone.  There  is  no  reverence  for  the  body. 
It  is  thrown  into  the  river  just  as  a  dead  dog  or  kitchen  refuse  is 
thrown  in,  at  the  same  place,  and  apparently  for  the  same  reason 
It  is  the  most  convenient,  and  at  the  same  time  the  most  hygienic 
method  of  disposing  of  the  dead. 

When  one  member  of  the  family  dies  the  others  desert  the  home, 
and  build  another  some  distance  away.  They  never  return  to  the 
house,  but  if  they  have  no  other  chacara,  or  clearing,  they  may 
return  for  food  until  the  new  chacara  is  ready  to  use,  a  period  of 
eight  or  ten  months.  After  that  time  another  family  may  take 
possession  of  the  old  clearing,  and  live  in  the  house.  When  a  small 
child  dies  they  throw  the  corpse  into  the  river,  but  do  not  leave 
the  house.  In  order  to  end  the  sufferings  of  helpless  old  persons 
and  those  about  to  die  of  some  incurable  disease,  they  throw  them 
into  the  river  while  they  are  still  alive.  However,  they  take  very 
good  care  of  their  sick  and  infirm  so  long  as  there  is  any  hope  of 
recovery. 

They  leave  the  house  because  they  are  afraid  of  the  disease  that 
took  away  the  other  member  of  the  family,  and  for  no  other  reason. 
The  case  of  a  child  would  seem  to  be  an  exception,  but  the  adults 
have  no  fear  of  children’s  diseases.  No  ceremonies  are  performed 
when  leaving  the  old  home  or  when  building  a  new  one.  As  they 
have  no  belief  in  ghosts  or  in  the  return  of  the  soul,  there  is  no 
reason  to  fear  the  soul  of  the  departed.  Aside  from  their  positive 
statements,  the  fact  that  others  may  and  do  live  in  the  same  house 
after  a  short  time,  is  evidence  that  they  have  no  fear  of  the  house 
or  of  spirits  about  it. 

Among  some  branches  of  the  tribe,  those  killed  in  warfare  are 
buried,  while  the  common  people  are  thrown  into  the  river.  A 
grave,  four  or  five  feet  deep,  is  dug  near  the  place  where  the  man 
fell.  The  body,  dressed  in  the  cushma,  is  laid  on  its  back  at  full 
length,  and  covered  with  leaves,  poles,  and  earth.  Nothing  is 
placed  in  the  grave  with  the  body.  No  marker  is  used,  and  no 
mound  is  heaped  over  the  grave.  The  grave  of  a  man  killed  by  a 


14 


TRIBES  OF  EASTERN  PERU 


white  slave  hunter  was  pointed  out  to  us.  Before  leaving  the 
neighborhood  we  excavated  the  grave,  but  found  no  bones.  The 
body  had  been  removed,  and  the  earth  and  poles  replaced.  This 
may  be  the  custom.  Again,  among  some  branches,  the  small 
children  are  carried  up  into  the  hills  and  buried  among  the  rocks, 
while  all  others  are  thrown  into  the  river.  They  were  unable  to 
give  any  explanation  for  these  exceptions  to  the  general  rule. 

They  have  a  tradition  that  a  long  time  ago  the  body  of  a  Mache- 
yenga  was  buried,  and  a  guard  kept  watch  to  see  if  there  was  a 
soul,  and  if  so  what  became  of  it.  In  the  morning  of  the  eighth 
day,  they  saw  a  red  deer  jump  from  the  grave,  and  run  into  the 
forest.  Since  then  they  have  believed  that  the  souls  of  the  Mache- 
yenga  always  enter  the  reel  deer  ( Cervus  humilis).  They  do  not 
know  what  becomes  of  the  souls  of  other  men,  but  they  do  not 
enter  the  red  deer.  They  never  eat  the  flesh  of  the  deer,  but  have 
no  objection  to  others  doing  so.  They  even  kill  it  themselves,  and 
give  it  to  others  to  eat.  It  is  in  no  way  treated  as  a  sacred  animal. 
When  the  cooked  flesh  is  offered  to  a  Macheyenga,  he  makes 
signs  as  though  the  thought  of  eating  it  made  him  sick. 

From  the  tradition  it  would  seem  that  they  believe  the  soul 
becomes  a  red  deer,  and  that  man  lives  again  in  the  form  of  a  deer. 
They  did  not  see  the  soul  enter  the  deer,  but  saw  the  deer  rise 
from  the  grave.  On  this  point  they  are  quite  clear.  The  man  dies, 
and  it  makes  no  difference  whether  his  body  is  buried  or  is  thrown 
into  the  river,  his  soul  enters  the  deer,  and  that  is  the  end  of  all. 
Neither  the  soul  nor  the  body  ever  lives  again.  It  does  not  become 
the  deer,  neither  is  it  the  sold  of  the  deer,  for  the  deer  has  a  soul  of 
its  own.  Asked  what  becomes  of  the  soul,  an  Indian  answers,  “It 
goes  into  maniro,  the  red  deer.”  Asked  what  then  becomes  of  it,  he 
answers,  “  Nothing,  that  is  the  end  of  it  when  it  enters  the  deer.” 

They  have  no  conception  of  the  origin  of  “  seletci,”  the  soul,  or 
any  very  definite  idea  of  what  it  is.  It  is  something  besides  “  isede,” 
or  life,  that  animals  have  in  common  with  men,  and  that  rocks  and 
rivers  do  not  have.  It  is  never  seen,  and  has  nothing  to  do  with 
life,  sleep,  disease,  or  death.  It  is  an  intangible  something  that 
leaves  the  body  at  death  and  enters  the  deer. 

Religion.  The  Macheyenga  believe  in  “  Idioci,”  the  big  man, 
in  “  engita,”  the  sky.  He  made  man,  the  sun,  the  moon,  etc.,  in 
some  way,  they  know  not  how  or  when.  At  present  he  has  very 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


15 


little  to  do  with  the  world,  except  to  thunder  at  the  beginning  and 
the  end  of  the  seasons,  and  to  send  the  rain.  He  takes  no  more 
care  of  men  than  of  the  animals.  He  does  not  reward  the  good  or 
punish  the  evil,  consequently  he  is  neither  adored  nor  propitiated. 
Their  attitude  toward  him  is  much  the  same  as  his  toward  them,  — 
one  of  indifference.  They  make  no  offerings  or  prayers,  and  have 
no  ceremonies,  feasts,  sacred  dances,  ceremonial  objects,  charms, 
or  fetishes.  There  is  no  communion  between  themselves  and  any 
spirit. 

These  Indians  have  very  few  superstitions,  traditions,  or  stories. 
They  pay  some  attention  to  the  interpretation  of  dreams.  Good 
dreams  indicate  good  luck;  a  bad  one  is  an  omen  that  some  friend 
will  die  soon.  If  a  woman  dreams  her  husband  is  hunting,  she 
will  be  struck  by  a  poisonous  snake  when  she  goes  to  gather  wild 
cotton.  If  one  sneezes,  it  is  evidence  that  someone  has  inquired 
about  him.  Hair  cuttings  are  thrown  into  the  river;  if  they  were 
thrown  on  the  ground  the  people  would  become  sick.  Nail  parings 
are  thrown  away  anywhere. 

They  exchange  many  gifts  when  visiting.  If,  by  accident,  a  man 
breaks  something  they  give  him,  he  drinks  chicha  until  he  is 
thoroughly  drunk,  as  a  sign  of  his  humiliation. 

Salutations.  When  friends  meet  on  the  trail,  they  salute  by 
words  only,  “  Aiinowi,”  how  are  you,  and  ask  from  whence  you 
came  and  your  destination.  When  returning  after  a  long  absence, 
the  same  salutation  is  given.  When  a  stranger  visits  a  house  all 
rise  to  receive  him,  and  then  all  sit  down  together.  When  parting 
they  say,  “Nowaitaiita,”  good-bye.  They  always  address  each 
other  in  terms  of  relationship,  as  uncle  and  nephew,  father-in-law 
and  son-in-law. 

Cosmogony.  In  the  beginning,  the  earth  was  very  much  as  it 
is  now.  Idioci,  the  big  man  in  the  sky,  made  man,  the  sun,  moon, 
stars,  day,  night,  etc.  No  one  knows  why  if  is  night,  or  where 
the  sun  goes  at  night.  The  earth  is  a  round  flat  plane,  and  turns 
around  contrary-clockwise.  Round,  like  the  earth,  is  “  kabogi- 
tate  ”;  round,  like  an  orange,  is  “  kanaronkate  ”;  and  round, 
like  a  log  is  “  kanarongipoate.”  Thus,  there  is  no  question  that 
the  earth  is  flat.  Eclipses  and  the  phases  of  the  moon  are  not 
understood.  All  these  things  are  just  as  Idioci  made  them,  and 
nobody  knows  why  they  are  so. 


16 


TRIBES  OF  EASTERN  PERU 


Long  periods  of  time  are  counted  by  seasons,  the  wet  and  the 
dry,  and  by  the  return  of  the  fruits  and  flowers.  When  a  visit  is 
planned  or  an  engagement  made,  the  time  is  fixed  by  the  bloom¬ 
ing  of  a  certain  flower.  Shorter  periods  are  counted  by  moons. 
There  are  twelve  moons  in  a  year,  and  the  period  is  called  “  mam- 
perokesire:”  “  mampero,”  twelve,  and  “  kesiri,”  moon.  The 
word  for  a  seasonal  year  is  “  sethehagarene.”  The  quarters  of 
the  moon  are  used  for  counting  time  also.  The  new  moon  is 
“  tcisipekikeni  the  half  moon,  “  tcisimokeneki  ” ;  the  full 
moon,  “  tcilita  and  the  dark  of  the  moon,  “  pege.”  The  posi¬ 
tion  of  the  sun  is  used  to  determine  the  time  of  day,  and  in  keep¬ 
ing  appointments.  The  stars  are  not  used  for  direction  when 
traveling  at  night,  because  the  traveler  follows  the  rivers. 

Measures.  In  measuring  cotton  cloth  they  use  the  large  span, 
thumb  to  little  finger  tip,  called  “  serantapaca  for  half  a  span 
they  guess  at  it  or  use  the  width  of  the  four  fingers.  They  also 
use  the  small  span,  thumb  and  index  finger  tip,  called  “patero- 
seragodie.”  In  building  a  house  they  cut  a  pole  the  proper  length 
to  measure  the  posts  and  another  for  the  distance  apart,  or  use 
a  string  for  a  measure.  They  keep  nothing  as  a  standard  measure. 
To  measure  a  longer  distance  they  pace  it.  The  distance  between 
two  villages  or  places  far  apart,  is  indicated  by  pointing  to  the 
position  of  the  sun  for  each  place  or  the  time  required  to  go  there, 
—  a  very  satisfactory  method. 

Marriage.  The  Macheyenga  marry  within  the  tribe,  but  out¬ 
side  their  own  group.  Monogamy  is  the  rule,  but  any  man  may 
have  as  many  wives  as  he  can  support.  The  head  man  usually 
has  three  or  four  wives  who  all  live  in  the  same  house;  but  each 
wife  has  her  own  fireplace,  cooking  utensils,  floor  space,  and 
sleeping  mat.  The  husband  eats  alone,  each  wife  furnishing  her 
part  of  the  food,  and  after  he  has  concluded,  each  wife  with  her 
children  retires  to  her  own  quarters.  There  is  good  feeling  and 
perfect  harmony,  which  reveals  itself  at  every  meal  in  the  exchange 
of  choice  bits  of  food. 

Wives  are  always  treated  with  great  consideration  and  affec¬ 
tion.  It  is  so  seldom  that  either  husband  or  wife  is  unfaithful,  that 
there  is  no  established  regulation  for  such  an  offense,  and  no 
divorce.  Wives  may  be  exchanged,  but  always  with  their  consent. 
A  few  weeks  before  our  visit  Pegima  and  Kobana  exchanged  wives. 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


17 


Kobana  and  his  wife,  who  was  very  homely  and  eight  months 
enceinte,  lived  on  the  Maturiata  River  where  they  had  a  good 
house,  and  a  large  chacara  of  growing  corn,  cassava,  and  plantains. 
Pegima,  with  his  good-looking  young  wife,  came  from  their  home 
on  the  Javero  River  to  visit  Kobana,  who  was  an  intimate  friend. 
A  mutual  admiration  sprang  up  between  Kobana  and  Pegima’s 
wife,  and  an  exchange  of  wives  was  arranged.  Pegima  took  posses¬ 
sion  of  the  Maturiata  home  while  Kobana  went  with  his  new  wife 
to  her  people.  The  friendship  of  the  two  families  continued,  and 
frequent  visits  were  exchanged.  In  due  course  of  time  a  son  was 
born  to  the  wife  of  Pegima,  and  he  appeared  as  proud  as  any 
father. 

To  the  observer  there  seems  to  be  very  little  in  the  way  of  a  mar¬ 
riage  ceremony.  Marriage  is  not  obligatory,  yet  public  opinion  is 
so  strong  in  its  favor  that  few  remain  single.  A  young  man  of 
eighteen  selects  the  girl  he  wishes  to  marry  and  makes  a  proposal 
to  her.  If  she  accepts  his  offer,  he  goes  away  and  makes  a  clearing 
in  the  forest,  plants  his  field  with  corn,  cassava,  and  plantains, 
and  builds  himself  a  house  near  his  own  people.  After  eight  or 
ten  months,  when  his  field  is  ready  to  furnish  food,  the  young  man 
returns  for  his  bride,  but  he  must  now  ask  for  her  in  accordance 
with  the  ancient  custom.  He  seeks  the  curaca,  and  tells  him  that 
he  wishes  to  marry  a  certain  girl.  The  curaca  agrees  to  see  the 
girl’s  father,  and  arrange  matters  if  possible.  The  father  asks  the 
girl,  and  she  replies  that  she  does  not  wish  to  marry  the  young 
man.  The  curaca  then  returns  to  the  boy  and  tells  him  that  the 
girl  seems  unfavorable,  but  at  the  same  time  urges  him  to  try 
other  methods.  The  boy  is  sad,  and  pleads  with  the  curaca  to 
know  what  can  be  done.  The  curaca  tells  him  to  gather  wood, 
build  a  fire,  and  to  throw  some  sticks  of  firewood  in  front  of  her 
father’s  house.  “  If  she  changes  her  mind  and  decides  to  accept 
you,”  he  says,  “  she  will  take  a  stick  of  wood  and  throw  it  into 
your  fire.”  The  boy  does  as  directed,  and  then  sits  down  in 
front  of  his  fire,  sad  but  hopeful.  Men  are  sitting  about  talking, 
but  no  one  speaks  to  him.  The  girl  sits  talking  with  some  old 
women,  occasionally  glancing  over  her  shoulder  at  the  boy.  In  a 
short  time  she  suddenly  jumps  up,  grasps  a  stick  of  wood,  throws 
it  into  his  fire,  and  runs  away.  The  boy,  attempting  to  catch  the 
girl,  follows  her  into  the  forest,  where  the  marriage  is  consummated. 


18 


TRIBES  OF  EASTERN  PERU 


The  boy  returns  with  his  bride,  holding  her  left  wrist  in  his  right 
hand.  As  soon  as  they  appear,  the  whole  throng  begins  making 
an  awful  noise  with  drums,  singing  and  dancing.  The  men  catch 
hands  and  dance  in  a  circle  with  the  boy.  The  women  bring 
chicha  to  drink;  the  feasting,  drinking,  and  dancing  continue  for 
three  days,  after  which  the  new  couple  take  up  their  abode  in  their 
own  home. 

It  is  the  custom  also  for  the  bride  and  groom  to  exchange  pres¬ 
ents.  Immediately  after  the  return  from  the  forest,  the  bride  gives 
the  groom  a  new  cotton  cushma  which  she  has  made  by  spinning 
and  weaving  wild  cotton.  The  groom  presents  the  bride  with  neck¬ 
laces  and  bracelets.  No  present  or  payment  is  given  to  the  bride’s 
father  or  mother. 

Widows  soon  remarry  and  indeed  if  they  are  left  with  children, 
it  is  necessary,  in  order  to  take  care  of  the  family.  We  observed 
an  interesting  case  in  point.  Shameti,  who  had  a  wife  and  five 
children,  went  on  a  journey  where  he  was  obliged  to  cross  some 
dangerous  rivers.  It  was  reported  that  he  had  been  lost,  but  he 
returned  in  a  week,  to  find  his  wife  married  to  another  man  and 
two  of  his  children  given  away.  He  took  possession  of  his  home 
and  wife,  but  not  of  the  two  children. 

Childbirth.  Women  appear  to  suffer  little  in  parturition.  On 
the  morning  of  March  15,  1908,  the  wife  of  Pegima  gave  birth  to 
her  first  child,  a  boy.  Two  families  were  living  together  in  a  long 
house  on  the  Maturiata  River  near  our  camp.  Early  in  the  morn¬ 
ing  the  men  went  to  the  hills  across  the  river,  hunting.  At  about 
ten  o’clock,  the  woman  about  to  be  confined  went  into  the  clearing 
a  short  distance  from  the  house,  threw  some  banana  leaves  on  the 
ground,  and  there,  alone,  gave  birth  to  the  child.  She  called  to 
the  woman  at  the  house,  who  brought  warm  water  to  wash  the 
baby;  but  before  doing  so  they  scraped  it  all  over  with  a  piece 
of  split  bamboo.  The  umbilical  cord  was  tied  twice  on  the  side 
of  the  mother  and  once  on  the  side  of  the  child,  then  it  was  cut  with 
the  split  bamboo  knife.  The  cord  was  not  touched  with  the  hands, 
but  held  between  pieces  of  bamboo.  The  placenta  was  buried  near 
by.  In  about  an  hour  after  leaving  the  house  the  mother  returned, 
wrapped  the  baby  in  a  cloth,  deposited  it  in  a  comfortable  posi¬ 
tion  on  a  mat  on  the  earth  floor,  went  into  the  river  for  a  bath, 
then  built  a  fire,  and  prepared  the  noonday  meal  as  usual. 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


19 


As  this  was  the  woman  for  whom  Pegima  had  traded  a  month 
before,  we  were  anxious  to  know  how  he  would  appreciate  the  boy, 
and  were  pleased  when  he  acted  just  as  any  father  would  who  was 
taken  by  surprise;  his  face  spread  in  a  bland  smile  as  he  inspected 
the  youngster,  but  he  said  nothing.  They  apparently  had  been 
awaiting  this  event  before  moving  away.  Three  days  afterwards, 
the  mother  carrying  a  heavy  pack  walked  five  or  six  miles  over 
the  mountain  to  their  new  home.  The  child,  being  too  light  a 
load  for  its  mother,  was  carried  by  a  little  girl  of  ten  or  twelve 
years. 

The  Family.  Families  average  four  or  five  children,  and  some¬ 
times  six  or  eight  are  found  in  one  family.  Some  do  not  desire 
children,  and  do  not  have  them.  It  is  said  they  produce  abortion 
in  some  way,  but  we  were  unable  to  learn  the  process.  Children 
are  nursed  for  two  or  three  years  on  account  of  the  lack  of  other 
suitable  food  for  them. 

The  labor  of  the  household  is  well  and  equably  divided.  The 
men  clear  the  field,  not  in  common,  but  each  in  turn  assists  his 
neighbor.  A  visitor  who  happens  along  at  such  a  time  lends  a  hand 
at  the  clearing.  The  women  with  chonta  palm  digging  sticks  make 
up  the  hills,  plant  the  crop,  and  tend  it.  When  the  corn  is  ripe,  they 
pluck  the  ears,  and  store  them.  The  men  do  the  hunting  and  fishing, 
make  their  bows  and  arrows,  dig  out  their  canoes,  and  build  their 
houses.  The  women  take  complete  care  of  the  small  children; 
carry  the  vegetables  from  the  field,  and  cook  the  food;  collect  the 
wild  cotton,  spin,  weave,  and  make  it  into  garments;  and  chew 
the  cassava  to  make  chicha.  On  the  trail  the  women  carry  the 
heavy  loads,  and  allow  the  men  to  hunt  as  they  go.  In  the  canoe, 
the  man  paddles,  and  the  woman  steers.  They  are  good  traveling 
companions. 

The  Macheyenga  appear  to  live  to  an  old  age;  we  saw  several 
with  some  white  hairs.  There  were  more  old  men  than  old  women, 
which  would  indicate  that  for  some  unknown  reason  the  men  live 
longer  than  the  women.  The  aged  are  well  cared  for,  and  respected 
by  their  children. 

Physical  Development.  The  Macheyenga  are  physically  well 
developed,  are  of  medium  size,  and  have  good  health.  Their  con¬ 
stant  food  supply  insures  good  nourishment  and  contentment. 
They  are  happy,  good  natured,  and  affectionate.  They  are  about 


20 


TRIBES  OF  EASTERN  PERU 


the  usual  stature  of  the  Arawakan  people  of  the  Amazon,  and  have 
shorter  arms  and  broader  shoulders  than  their  neighbors.  Their 
faces  are  slightly  longer  and  less  prognathous  as  determined  by  the 
auricular-nasion-prosthyon  index. 

Their  eyes  are  always  black  and  straight,  but  distinctly  wider 
apart  than  their  neighbors.  Their  noses  are  usually  quite  flat  and 
straight,  never  aquiline.  Their  lips  are  thin  and  straight,  and  their 
chins  round  and  short.  Their  hair  is  black,  coarse,  and  straight, 
and  is  worn  down  over  their  ears  and  neck  for  protection  against 
flies.  The  women  sometimes  wear  the  hair  over  the  shoulders. 
The  men  wear  a  band  with  short  feathers  attached  to  keep  the 
hair  away  from  the  face.  All  go  bareheaded.  The  men  pull  out 


Outlines  of  hand  and  foot  of  Macheyenga  Indian 


what  few  hairs  grow  on  the  face.  Their  feet  are  broad  and  toes 
short,  with  the  great  toe  set  off  a  little  from  the  second.  The  toes 
are  used  for  grasping  objects,  especially  for  holding  the  arrowshaft 
while  attaching  the  foreshaft  and  feathers  (figure  2). 

Deformation.  Deformities  of  any  sort  are  very  rare.  The  only 
one  observed  was  a  boy  near  Azupizu,  who  had  no  toes  on  one 
foot,  lacked  two  fingers  on  the  right  hand,  and  three  on  the  left. 
Artificial  deformation  is  practiced  on  all  children.  The  heads  of 
both  sexes  are  deformed  in  youth  by  binding  a  board  behind  the 
head  and  a  roll  of  cotton  over  the  forehead,  thus  making  a  groove 
into  which  the  tump-line  fits.  It  is  not  meant  to  be  a  matter  of 
beauty,  but  one  of  utility.  The  deformation,  while  not  very  great, 
could  be  felt  distinctly,  and  served  its  purpose  well. 

The  men  are  good  canoemen,  and  can  pole  along  all  day  without 
resting.  On  a  long  journey  both  men  and  women  carry  fifty  to 
seventy  pounds,  fifteen  miles  a  day.  They  carry  with  the  aid  of 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


21 


a  tump-line,  which  they  pull  down  on  with  both  hands  between 
the  head  and  the  shoulders.  All  are  good  swimmers,  and  keep 
their  bodies  in  good  condition  by  bathing  twice  a  day.  For  statis¬ 
tical  measurements  and  comparisons  see  tables  elsewhere. 

Language.  The  following  linguistic  material  is  submitted  to 
students  who  are  to  follow  the  study  of  the  Macheyenga  language, 
in  the  hope  that  it  may  prove  of  service  for  comparative  purposes. 
My  authority,  Simasiri,  and  I  were  handicapped  in  our  work  by 
being  compelled  to  use,  as  an  intermediary,  a  language  foreign  to 
both  of  us.  It  was  impossible  to  get  valuable  text  because  there 
is  no  set  rituahstic  or  ceremonial  forms,  or  extended  songs  with 
words.  Making  up  stories  for  the  occasion  was  not  very  success¬ 
ful.  This  lack  of  text  for  comparison  makes  it  dangerous  to  per¬ 
fect  the  conjugations  and  to  build  up  a  grammar;  therefore,  the 
conjugations  are  given  just  as  written  at  the  time.  Any  attempt 
to  make  the  endings  conform  to  a  type  would  lead  to  future  con¬ 
fusion.  The  material  is  of  more  value  in  this  imperfect  form.  The 
following  observations  may  prove  suggestive. 

True  incorporation  does  not  occur  in  the  Macheyenga  language. 
The  nominal  subject  is  placed  before  the  verb  and  the  object  after 
it.  The  verbal  stem,  however,  may  be  prefixed  by  the  subjective 
pronoun,  and  postfixed  by  other  elements  and  the  objective  pro¬ 
noun,  as  for  example:  n-amana-tapla-nipi,  I  pray  for  you.  There 
is  thus  an  agglutination  between  the  personal  pronoun  and  the 
verb,  and  the  same  takes  place  between  the  possessives  and  their 
nouns.  These  elements  do  not  stand  alone  and  may  require  the 
presence  of  another  pronoun  to  strengthen  them,  as:  naro  n-am- 
bata-ke-ri,  I  cured  him.  It  is  often  necessary  to  designate  the 
gender  by  an  affix  of  the  sign  to  the  verbal  stem,  as :  pi-m-pe-ri- 
sabari,  he  gives  you  the  machete. 

The  possessive  prefixes  are:  n-nu,  my;  p-pi,  your;  i,  his;  and 
o,  hers.  The  first  two,  n  and  p,  are  common  in  all  Arawakan  lan¬ 
guages.  In  some  cases  the  Macheyenga  suffix  the  possessives.  The 
plural  possessives  are  formed  by  means  of  a  special  affix.  The 
pronominal  prefixes  are:  n-nu,  I;  p-pi,  you;  i-is,  he;  o,  she;  a, 
we;  pi,  you;  i,  they,  m.;1  and  o,  they,  f?  Many  of  these  are  the 
same  as  the  possessives.  Before  vowels,  n  is  used,  and  before  con¬ 
sonants,  nu.  I  and  o  are  more  than  pronouns,  they  indicate  gender 

1  Masculine. 


2  Feminine. 


22 


TRIBES  OF  EASTERN  PERU 


as  well.  The  i  appears  to  be  derived  from  iri,  male.  Ri,  ro,  or  ru, 
used  as  prefixes  or  suffixes,  indicate  the  gender  of  the  person  speak¬ 
ing.  Ni  is  a  pluralizing  nominal  suffix,  as:  primare,  some  person; 
primareni,  some  persons. 

Interrogatives  either  begin  or  end  with  ta,  as:  Tatakanika, 
what  did  he  say?  Tsaniyonta,  what  man  is  this?  Itapipatcita, 
what  is  your  name?  The  i  here  indicates  the  masculine  gender. 

The  particles  tsa  and  be,  found  with  many  interrogative  ex¬ 
pressions,  are  used  for  emphasis  only;  tsa  with  the  masculine, 
and  be  with  the  feminine  gender. 

Ka  and  tci  are  of  very  common  occurrence  and  of  varied  mean¬ 
ings.  Tci  seems  to  be  used  as  a  suffix  to  general  statements,  while 
ka,  ke,  or  ki,  is  used  as  a  verbal  suffix  with  the  past  participal: 
ninta,  to  love;  ni-ka-ninta,  I  am  loved;  ka-nioto-yeri,  to  have 
known.  Ka  is  used  also  in  the  sense  of  having  or  being,  as:  ni-ka- 
tavi,  I  am  sick;  ni-ka-pitonea,  I  have  a  son.  Ki  is  used  also  with 
the  ablative  of  instrument,  i-waka-ri-intcata-ki,  he  struck  it  with 
a  club. 

Ma  is  a  negative  prefix,  as:  ma-pihmaro,  a  widow  or  without  a 
husband;  ma-yampi,  deaf;  ni-ma-rotci,  I  do  not  drink.  Kari  is 
sometimes  used  as  an  affix  for  negation.  Mba,  or  mpa,  is  a  suffix 
denoting  future  time:  katanawakina-mba-ka,  he  will  come  soon. 

The  Macheyenga  language  is  smooth  and  musical,  lacking  en¬ 
tirely  the  strong  gutterals  of  the  Andes  languages.  Men  and 
women  speak  the  same  language,  differing  only  in  the  endings  due 
to  difference  in  gender. 


Key  to  Phonetic  System 


a  as  in 

father 

ai  as  in 

aisle 

a  “ 

hat 

au  “ 

how 

e  “ 

fete 

oi  “ 

oil 

6  “ 

met 

c  “ 

ship 

i  “ 

pique 

tc  “ 

chain 

I  “ 

pin 

hw  “ 

when 

o  “ 

note 

kw  “ 

quake 

6  “ 

not 

n  “ 

canon 

u  “ 

rale 

a’a,  i’i. 

as  broken  vowels 

u  “ 

bat 

a  i,  a  u, 

o  i,  as  individual  sounds 

ARAWAKAN  STOCK,  THE  MACHEYENGA 


23 


Grammar.  Conjugation  of  the  following  sixteen  verbs:  be, 
speak,  give,  know,  live,  die,  see,  hear,  eat,  sing,  go,  bring,  make, 
paint,  fall,  and  have. 


TO  BE,  MIRITCI 


Singular 

Plural 

Singular 

Plural 

PRESENT 

IMPERFECT 

TENSE 

1 

naro 

haroegi 

1  iriati 

aiigaki 

2 

viro 

virotoegi 

2  ati 

iriaigeri 

3 

yoga 

ithiro 

3  iriatakera 

iriataigakera 

PAST 

CONDITIONAL 

1 

noati 

aitaiigakeri 

1  kanonarida 

kanoigakithitha 

2  piatheti 

piaiiganai 

2  kanoigaira 

ikanoigathitha 

3 

iataki 

aiiganai 

3  ithithorakari 

ithiroegi 

FUTURE 

PRESENT  SUBJUNCTIVE 

1 

kanotakana  kanoigakerira 

1  nokanota 

kanotaigakeri 

2 

virokanolitha  kanotaiigairi 

2  pikanotari 

kanotaiganaiitha 

3 

inkanoti 

inkanoigaki 

3  inkanotaki 

inkanotaiigakeri 

PRESENT  PARTICIPLE 

PAST  PARTICIPLE 

kanotaki 

kanoti 

TO  SPEAK,  INIFITHA 

Singular 

Plural 

Singular 

Plural 

PRESENT 

CONDITIONAL 

1 

noniaki 

niagaki 

1  narononiera 

niihaiigaki 

2 

piniaki 

tsaminiaki 

2  pinianoniera 

pinihaiigakeni 

3 

piropinini 

iniaki 

3  ithithoiriniaki 

iribihaiiganakenira 

IMPERFECT 

PRESENT  PERFECT 

1 

ibiabaiyeti 

niabaiyai 

1  noniaki 

iniaiitaki 

2 

piniabaiyetaii  piniabaiyetaii 

2  piniaki 

aigomepiniaki 

3 

iniabaiyeti 

inihaiigi 

3  iniaki 

iniaganaki 

PAST 

PLUPERFECT 

1 

nonitai 

niiagira 

1  ikanotakainiakera 

irotioiniatakera 

2 

pinihaki 

piniaigira 

2  ariopiniakeratio 

irotiopiniakera 

3 

iniaki 

iniantaro 

3  irotioiniakera 

irotioiniaiigakera 

FUTURE 

PAST 

PERFECT 

1 

noniaki  ta 

niniagakera 

1  aliomepiniaki 

aliomagotaiigaken 

2 

piniira 

niiaigeri 

2  aliomepiniaganakeri  aliomapingantaki 

3 

ithiniakera 

iginiaganara 

3  botaganteroti 

aliomairiotaiigaki 

24 


TRIBES  OF  EASTERN  PERU 


Singular  Plural 

FUTURE  PERFECT 

1  irinianakemi  niiaiiganakemera 

2  pinianakemi  niiaiigaki 

3  inianakeratio  iniiaiiganakyeng 


Singular  Plural 

PRESENT  SUBJUNCTIVE 


1  nonihi 

2  pinihi 

3  piniakini 


nihayaietaiigi 

nihayaietaiigi 

inihira 


CONDITIONAL  PERFECT 

1  iniainakerakati  niiaiiganakerikatha 

2  pinianakerikara  pinaiiganakerithikatha 

3  iniakerika  iniantanaki 


IMPERATIVE 

nihye 


PRESENT  PARTICIPLE 

noagantci 


PAST  PARTICIPLE 

niake 


TO  GIVE,  EPAKA 


Singular 

Plural 

Singular 

Plural 

PRESENT 

CONDITIONAL 

1  nomperi 

paiyeri 

1  ipithithika 

paiigaiithi 

2  pipakeri 

pimpaigakeri 

2  pipakrtliirika 

pikavinsaiithi 

3  ipaki 

ipiri 

3  ipaiithi 

tepinsani 

3/  iripakimpe 

opaiyithi 

IMPERFECT 

PRESENT  PERFECT 

1  aipa 

paiigithithi 

1  ipakeri 

napaiigakeri 

2  pipakeri 

paiigithi 

2  pipakeri 

pipakethikia 

3  ipakeri 

pavaigithi 

3  ipaki 

ipingkani 

PAST 

PLUPERFECT 

1  kanti 

paiyiti 

1  timaki 

ipakena 

2  pikantaki 

ipagani 

2  tipaiigaiithi 

ipaiigyi 

3  pinevitakeri 

ipimanteri 

3  ipana 

ipingkana 

3/  pimpi 

pairopiinonti 

FUTURE 

PRESENT  SUBJUNCTIVE 

1  nompatceri 

paigaithitha 

1  pe 

paiigakeri 

2  perinitcio 

pasanoniyeri 

2  pedi 

pediegi 

3  impatcerithirakatlii 

aipaiethi 

3  paka 

pedi 

3/  ompaithiroro 

ompatcimpira 

PRESENT  PARTICIPLE 

PAST  PARTICIPLE 

ipwankani 

ipagani 

TO  KNOW, 

IGOTI 

Singular 

Plural 

Singular 

Plural 

PRESENT 

IMPERFECT 

1  nogoti 

wotaiigi 

1  igoyeti 

gobegaka 

2  pigoti 

igoigi 

2  pigotai 

goigithi 

3  igoti 

igoting 

3  igotaii 

igotabaki 

ARAWAKAN  STOCK,  THE  MACHEYENGA 


25 


Singular 

Plural 

Singular 

Plural 

PAST 

PRESENT  PERFECT 

1  nogotaii 

tcemakoigakeri 

1  nogataki 

nogotaiigaki 

2  pigotabaki 

pitcemakoigakeri 

2  pigotaki 

pigoigaki 

3  itcemakotaki 

itcemakoigakeri 

3  igotaki 

igoigaki 

FUTURE 

PLUPERFECT 

1  nogotakera 

nogotaiigeri 

1  ikelmagotaki 

kelmakoigaki 

2  pigoterakari 

pigotaiigeri 

2  pikelmakeratio 

kelmakoigaivaii 

3  irigoteri 

irigotaiigi 

3  ikelmakotaki 

ikelmakoigaki 

CONDITIONAL 

PRESENT  SUBJUNCTIVE 

1  igoteriki 

goigaiilika 

1  piotaki 

gotaiigaki 

2  pigoteroki 

pigotaiigaii 

2  piateriki 

pigoigi 

3  igotakilika 

igotaiiging 

3  igotaki 

gotaki 

PRESENT  PARTICIPLE 

PAST  PARTICIPLE 

gotaki 

goti 

TO  LIVE, 

ITIMIRA 

Singular 

Plural 

Singular 

Plural 

PRESENT 

FUTURE 

1  notimira 

alyotimaiiyera 

1  aiyinontimatci 

timaigatcera 

2  pitimira 

pitimaiyera 

2  pintimatcera 

itimaiyera 

3  athio  otimi 

otimaiyera 

3  intimatcera 

intimaiyera 

3/  ontimatcera 

ontimaitayera 

PAST 

1  notimira 

itimaiiti 

2  pitimi 

pitimavetara 

PRESENT  PARTICIPLE 

3  alyothimatci 

itimatcera 

itimaitake 

3/ 

otimabetara 

TO  DIE,  KAMAKI 

Singular 

Plural 

Singular 

Plural 

PRESENT 

FUTURE 

1  nokamaki 

kamaiigaki 

1  nokamaki 

kamaiiganakera 

2  pintamaki 

pintamaiigakera 

2  pintamakerakari 

pintamaiigakera 

3  ikamaki 

ikamaiigi 

3  inkamanaki 

inkamirakari 

PAST 

1  nokamanaki 

kamaiigakera 

PAST  PARTICIPLE 

2  pikamakiti 

pitamaiigaki 

ataki 

3  kamaki 

pogeriaka 

26 


TRIBES  OF  EASTERN  PERU 


TO  SEE,  INIAKA 


Singular 

1  noniakeri 

2  viroripenaiithe 

3  ithithoenaiithe 
3/  yoniagantaka 


Plural 

PRESENT 

inaenganithitha 

piniaigakethitha 

iniaigakethitha 

oniakiti 


Singular 


Plural 


FUTURE 

1  nomiakeroa  niaigakerora 

2  nehero  pampagaigero 

3  iniakeroa  tsigakataembapegiakero 

3/  iniavakerorokari  tsigakataoniaigakero 


1  noniakethi 

2  viroripinakeri 

3  itheiroriineaki 
3/  oniavitakari 


PAST 

inaenkani 

viroeipinaigakeri 

ithiroriiniaigavakeri 

irororioniaigavakeri 


PRESENT  PARTICIPLE 

na’akero 

PAST  PARTICIPLE 

ogotaka 


TO  HEAR,  PINTCEMISANTE 


Singular  Plural 


Singular 


Plural 


PRESENT 

1  nontcemisantaki  teemisantaiigi 

2  pintcemisantaki  pitcemidi 

3  pintcemaki  itcemisangakaii 


FUTURE 

1  narotcemisangaiikitcini  tcemisantaiigakerira 

2  pintcemarakari  tcemisantaiigeri 

3  intcimakerakari  intcemisantaiigerakari 


PAST 

1  notcemisangakeri  tcemisantaiigera 

2  pitcemakeri  pitcemaiigakeri 

3  itcemisangakeri  itcemaiigakeri 


PRESENT  PARTICIPLE 

itcemisanteinkani 

PAST  PARTICIPLE 

itcemegantaka 


TO  EAT,  SIKATEMBA 


Singular 


Plural 


Singular 


Plural 


1  yemba 

2  isitakaiita 

3  isitakataka 
3/  yowakasa 
3n*gaiyogaso 


PRESENT 

isikataigatha 

yogakero 

isikataiyemba 

osikataiyemba 

isikataigaka 


1  nosigataiemba 

2  pisigatakembara 

3  isikatakembara 
3 if  isikatapaiemba 
3 n  isikatakarakari 


FUTURE 

sikataiigakembara 

pogaiigakembari 

irogaiembari 

ogaigakembari 


PAST 

1  nosikatemba  isikataiitatha 

2  pisikataka  virolipisakatahigakaniroro 

3  isigataka  itbilohegaisikataiigakaniro 

3/  nakitisakatangtci  osigataiigapaka 

3n  yogakathi 


PRESENT  PARTICIPLE 
osikatakaingara 

PAST  PARTICIPLE 

yogarantaka 


*  Neuter 


ARAWAKAN  STOCK,  THE  MACHEYENGA 

TO  SING,  MATIKI 


27 


Singular 

Plural 

Singular  Plural 

PRESENT 

FUTURE 

1 

nomatigaki 

matekaiigakakeri 

1  nomatikai  marentaiigakera 

2  pimatiki 

pimatikaiigera 

2  pimatikaiera  pirantaiigi 

3 

marenti 

imatikaiigi 

3  embirantageageti  imarentarigera 

PAST 

PRESENT  PARTICIPLE 

1 

nomatiki 

imatikaiithira 

maritagqntci 

2 

pimatiki 

pimatikaiigakera 

3 

imatikerora 

ipirantaiigi 

PAST  PARTICIPLE 

omarintinkani 

TO  GO, 

ATAKE 

Singular 

Plural 

Singular 

Plural 

PRESENT 

FUTURE 

1  ninati 

tsami 

1  ninati 

aiigakera 

2  piataki 

piagaki 

2  pietaki 

p'aigaki 

3  iriataki 

iriayu 

3/  aliooaigaki 

ariooaigaki 

3 if  kiawata 

owaigaki 

PAST 

PRESENT  PARTICIPLE 

1  atai 

aiigerti 

ataiunaike 

2  piateti 

aiigaibi 

3  iateti 

aiigai 

PAST  PARTICIPLE 

3 [f  oateti 

oaiigai 

niuateti 

TO  BRING, 

IRAMAKERA 

Singular 

Plural 

Singular 

Plural 

PRESENT 

FUTURE 

1  mamakero 

maiiganakero 

1  namakeri 

maiiganakerira 

2  pamakero 

maiiganirori 

2  pamanakirorakari  nompaiigakemperi 

3  yamakero 

amakenkani 

3  iramakerakari  iramaiigakero 

PAST 

PRESENT  PARTICIPLE 

1  naromakero  aminkanerira 

amanaka 

2  pamakeri 

pamaiigakerira 

3  yamakeri 

yamaiigakeri 

PAST  PARTICIPLE 

matcero 

28 


TRIBES  OF  EASTERN  PERU 


TO  MAKE, 

Singular  Plural 

PRESENT 

1  tatapantaki  kaiyakera 

2  pantakera  betcikaiice 

3  betcike  yantaiyaceri 

3 f  antake  antaiyatceri 


PANTAKI 

Singular  Plural 

FUTURE 

1  nobetsike  aatsamitayero 

2  tiro  pantakeri 

3  virobetsikangitcini  kanteriiyantake 

3/  virotakeroni  antaigakero 


PAST 

1  yanti 

2  yotiyantia 

3  yobetsigatere 
3/' 


obetsikanganiera 

pobetsikaigakera 

yobetsikaigatcaritha 

antaigatcaritha 


PRESENT  PARTICIPLE 

taiiyi 

PAST  PARTICIPLE 

betsika ngitcaritha 


TO  PAINT,  PITSOTEMBA 


Singular 


Plural 


Singular  Plural 


PRESENT 


1  nopotsotaka 

2  pipotsotaka 

3  ipotsotaka 
3/  opotsotaka 


potsoyemba 

sangenari 

tciringemba 

alyoikanta 


FUTURE 

1  yoyetsapa,  otsapa  nosangyenatembi 

2  viropimpotsotatcemba  sangyenataka 

3  paiiroipotsota  potsoyemba 

3/  kopotsotembabiro  opotsoigaka 


PAST 

1  tiweyithi  harohayipotsoegha 

2  vitcapotsotatangitca  konogarli 

3  tiarikaipotsotatcita  ikanoyero 

3/  tiaagatcero  kirasamatatci 


PRESENT  PARTICIPLE 
sangyinataka 

PAST  PARTICIPLE 

kantatgaka 


To  paint  a  cushma,  nopotsokatcarnoyitsagari 


TO  FALL,  CIRIANAKA 


Singular 


Plural 


Singular 


Plural 


PRESENT 


1  nacirianaka 

2  paciriaki 

3  yacirianaki 


siriaiiganaki 

ponkaraki 

iraciriaiigi 


FUTURE 

1  naronocongoinakeri  ciriaigaka 

2  picongoiganakerakari  paciriaiganakeri 

3  iricongakonakeri  iraciriaiganakeri 


PAST 

1  naronacirianaka 

2  paronacirianaka 

3  yaciriaiigaka 


ciriakoiganakero 

congokoiganakero 

iricongakoianaki 


PRESENT  PARTICIPLE 
cirianaki 

PAST  PARTICIPLE 

ciriaka 


ARAWAKAN  STOCK,  THE  MACHEYENGA  29 


TO  HAVE,  TIMAKI 

Singular 

Plural 

Singular 

Plural 

PRESENT 

FUTURE 

1  aiitiomaci 

timakitaricigi 

1  otemakera  timaiigaiiro 

2  aiitiopaci 

pacintaiiga 

2  pintemarakari  pacintaiigaembari 

3  aiitioiraci 

yacintang 

3  intimai 

iracintaiigaembari 

PAST 

PRESENT  PARTICIPLE 

1  nacintaveta 

tcintahigarira 

cintatcariga 

2  pacintaveta 

pinaiigavitahati 

3  otimavetaka 

pinaiigavitahatita 

PAST  PARTICIPLE 

yacintavetakari 

INDEFINITE  ADJECTIVE  PRONOUNS 

Something 

iroro 

Every,  /. 

magatirotcia 

Some,  in. 

ithirotio 

All,  m. 

maganirotcia 

Some,  /. 

irorotio 

All,/. 

magainiro 

Some,  m.  pi. 

ithiroeyi 

Both 

piteonatcia 

Some,/,  pi. 

iroroeitio 

Each 

paiiero 

Nobody 

ataii 

Each  one 

paniinatci 

Nothing 

mameri 

Other 

pacini 

Much 

paitimi 

Another 

irapiteni 

Little 

traintimi 

Such 

iroro,  tiara 

Every,  m. 

maganiro 

Thing 

oga 

USE  OF  ADJECTIVE  PRONOUNS 


Did  you  find  something? 

pametaka? 

Some  day 

ontowaiiganaki 

Are  there  any  grapes?  Yes,  there  are  some 

aiitio  sinquabotcaditcite?  hahha,  aiitio 

I  do  not  see  anything 

teranone 

No  house 

tatakunanonaki 

I  have  no  time 

nantowaiitaki 

Many  years 

towaiiti  sithiagathini 

I  have  little  corn 

tesanoontiminosintcine 

All  the  men 

maganiro  siredi 

The  same  day 

iroro  queitayiteri 

Both  hands 

pitatiroirako 

Each  time 

ikantani 

The  other  day 

oketorira 

Such  a  boy 

tia  ikantaka  isanampira 

Anything 

pantemaka 

Something  else 

iropacini 

The  same  thing 

kanovitha 

30  TRIBES  OF  EASTERN  PERU 

USE  OF  ADJECTIVES 


A  large  house 

patiropankotci  omarani 

Bad  coffee 

terakamati 

A  good  man 

panirosiradipaiiroikametiti 

Good  coffee 

kamatini 

Another  man 

imaranisiradi 

DEMONSTRATIVE 

ADJECTIVES 

This,  m. 

ithitho 

That  (remote)  m. 

yonta 

This,  /. 

iroro 

That  (remote)  /. 

onta 

That,  m. 

yora 

These,  m. 

ithiroyi 

That,  /. 

oka 

These,  /. 

ithiroka 

POSSESSIVE  ADJECTIVES 

My 

naci 

My  house 

nacinopankotci 

Your 

iraci 

His  house 

pacipipankotci 

Ilis 

pacipi 

Our  houses 

siyegipankotci 

Our 

siyegi 

Our  wine 

siyegitomiyegi 

Your 

siyegi 

Our  dogs 

siyegiotciti 

Their 

siyegi 

Our  hands 

siyegikoegi 

COMPARISON 

Good 

kametini 

Better 

kametitaki 

Best 

ithirokametini 

Bad 

terakameti 

Worse 

terakameti 

Worst 

terakameti 

Rich 

payesintaranti 

Richer 

payesintaranti 

Richest 

payesintaranti 

Sweet 

poteati 

Sweeter 

piropotcati 

Sweetest 

piropotcati 

Sour 

okatcuti 

Sourer 

pirokatcuti 

Much 

towaini 

More 

pacini 

Most 

pacini 

Little 

maniti 

Less 

otcariati 

Least 

otcariati 

As  many  as 

paitimi  kanutaka 

That  tree  is  taller  than  this  one 

omarapayi  itcasimpo 

ARAWAKAN  STOCK,  THE  MACHEYENGA 


31 


That  house  is  higher  than  this  one 
The  most  beautiful  flower 
The  tallest  and  oldest  tree 
Manuel  is  taller  than  Domingo 
Manuel  is  older  than  Domingo 
He  is  taller  than  you 
A  horse  is  stronger  than  five  men 
As  white  as  snow 
As  much  gold  as  silver 
As  many  turkeys  as  dogs 
I  have  three  beautiful  dogs 
The  good  and  the  evil 


ontapankotci  purotioka 

otegapari  okametiti 

intcato  oga  tcantcani 

Manuel  pairo  omarani  Domingo 

Manuel  pairo  ikametiti  Domingo 

ithiro  tetcimotani  paiironiviro 

iriropaiiro  icicintciti  paniro  pintangciki  ihiale 

oquitate  tankanutaka  cadaka 

paitimi  koli  kanutaka  koliki 

paitimi  kanati  kanutaka  otciti 

naro  ainonotsititi  maguani  notcititi 

kamatiini  iriro  terakameti 


USE  OF  ARTICLE 


A  man 
A  woman 
A  house 
A  tree 
A  dog 
A  turkey 
The  man 
The  woman 
The  tree 

The  orange  is  round 
The  plate  is  round 
The  world  is  round 
The  pole  is  round 
The  man  is  tall 
The  man  is  sick 
The  tree  is  tall 
The  small  tree  is  green 
The  house  is  high 
The  house  is  old 
Round,  like  a  globe  or  ball 
Round,  like  a  plate 
Round,  like  a  cylinder 

PERSONAL 


I 

naro 

You 

viro 

He 

ithitho 

She 

iroro 

We,  m. 

harineJyi 

paniro  siredi 

patiro  cinani 

patiro  pankotci 

patiro  entcato 

paniro  otciti 

paniro  panaii 

ithiro  siredi 

onti  cinani 

ithiro  entcato 

larangha  iroro  kanaronkati 

mitaro  iroro  kabogitati 

kipatci  iroro  kabogitati 

entcapoa  iroro  kanarongipoati 

iroro  siredi  imarana 

iroro  siredi  imansigataki 

oga  intcato  oga  tsantsani 

oga  intcato  cavikani 

iroro  pankotci  karaki 

oga  pankotci  pankotci  karaki 

kanaronketi 

kabogitati 

kanerongipoati 

PRONOUNS 

We,  /.  viroyi 

You  viroyi 

They,  m .  ithiroiyi 

They,  /.  iroroyi 


32 


TRIBES  OF  EASTERN  PERU 


USE  OF  PERSONAL  PRONOUNS 


They  love  us 
They  do  not  love  us 
She  is  afraid  of  me 
She  is  not  afraid  of  me 
He  gave  you  a  turkey 
He  loves  me 
He  loved  me 

I  love  her  and  fear  her  also 
I  saw  you  this  morning 
I  saw  your  sister  also 
Is  he  homely? 

Yes,  he  is 

I  wish  to  speak  with  him 
He  gives  it  to  me 

He  is  willing  to  work  with  you  and  with 
me  but  not  with  him 
Give  it  to  me 
Give  them  to  us 
He  gives  them  to  you 
He  gives  it  to  you 
He  gives  them  to  us 


onintana 

teraonintana 

irovotionimpana 

iroroteraimpana 

tiabapagatcievi 

nintana 

nintero 

nathononintero  pintimatcira 

noniyatcampiinkara 

ithiraiyenonakeri 

ithirotereirikametiti? 

ithirotathi 

noniakethitha 

ipahanaro 

iuinti  ivitsamai  itakero  tcini  intentaka 

viro  intentaka 

painaro 

yimoretci 

tsiingite 

kantero  yimotetci 
tsahangatetci 


RELATIVE  PRONOUNS 

Who  nebinte  All  that  akaikanta 

Which  tcini  What  tata 

USE  OF  INTERROGATIVE  PRONOUNS 

What  is  that?  tatawitaoga?  How  many  are  there?  akaokanta? 

Who  is  calling?  tcinikaiimagitci?  What  man  is  this?  tsaniyonta? 

Whose  is  that  beauti-  tcini  sintaro  ipanko  tci  What  did  he  say?  tatakanika? 

ful  house?  paiiro  kametiti? 

ADVERBS 

Here  aka  Easily  tera  ongomitempa 

There  anta  There  (distant)  sitikani 

Much  paitimi 


I  am  very  comfortable  here 
Sit  here 
Sit  there 

Two  steps  from  here 


USE  OF  ADVERBS 

namitaka  aka 
pirinite  aka 
pirinite  anta 
tenara  oka 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


33 


We  shall  all  go  there 
He  works  much  (a  great  deal) 
I  am  very  tired 
He  is  much  esteemed 
It  is  now  (already)  late 
I  understand  now 


tsame  maganiro  aiigaki 
paiiro  itsamaiti 
paiiro  nociropitaki 
paiiro  ikyiaki 
ataka  icunganaka 
notcemaki 


USE  OF  CONJUNCTIONS 


and 

or 

but 


Father  and  mother  are  sick 
Father  and  son  are  well 
You  and  I  are  white 
Five  or  six  are  good 

He  says  so  but  I  do  not  believe  it 
I  am  not  going  to  Lima  but  to  Cuzco 
Where  are  you  going? 

Where  does  he  come  from  ? 

I  shall  tell  him  when  he  comes 
I  have  no  friend  but  you 
One  day  when  I  was  in  Cuzco 
The  man  is  sick 
Are  you  sick? 

He  always  tells  the  truth 


impa 

non 

apa  imantsigataka  ina  omancigatatci 
apa  i  tomi  yoga  ipothitabaiyeta 
vironaro  thera  tsamampa 
piniropintangitci  impa  patirogangetce 
paiiro  ikomeiteti 
ikanti  tera  non  gematsateri 
garanoatai  non  timatciriaka 
tiarapia  taiviro? 
tiaiponiaka? 

pinkanteri  akalika  ithipokaka 
thirainiimi  nonthentemparitha 
patiro  notimatciti  koskoki 
siradi  imantcigatatce 
ariro  pimmantcigatatce? 
tcanantana  pintsavatatcara 


USE  OF  PREPOSITIONS 


This  fish  is  for  you 
I  am  leaving  for  Bongo 
He  caught  me  by  the  hand 
A  spoon  for  the  soup 
A  cushma  of  cotton 
I  cut  my  finger 


yokesima  ithitho  paci 
yokapantli  onogakeri 
nagakeri  nakoki 
patiro  biciria  iroro  acikotari 
patiro  kitsagarintcintci  ampe 
nogarakanako 


Ah 


INTERJECTIONS 
ah  Oh 


ehe 


How  are  you? 

Very  well,  thank  you; 

and  how  are  you? 
Good  day 


SALUTATIONS 

aiinowi?  Good  night 

aiinona  Good  bye 

viroriaiinowi?  What  is  your  name? 

ketayitetanai 


sayitetanai 
nowaitaiita 
tata  pipeita? 


34 


TRIBES  OF  EASTERN  PERU 


MISCELLANEOUS  SENTENCES 


A  good  man  is  happy 

An  old  man  is  feeble 

A  good  house  is  dry 

An  old  house  is  wet 

A  good  bow  is  strong 

A  good  arrow  is  straight 

A  good  wife  is  faithful 

Good  and  bad 

Neither  good  nor  bad 

A  good  husband  loves  his  wife 

I  am  cold 

I  am  thirsty 

It  is  true 

It  is  not  true 

He  is  in  my  uncle’s  house 

He  bought  the  bow  from  my  cousin 

He  found  the  child 

He  has  black  hair 

It  is  hot 

It  is  windy 

It  is  early 

Is  it  late? 

I  wish  to  speak  with  you 
I  am  tired  of  walking 
There  is  nothing 
Where  is  it? 

Very  tired 


yoga  siredi  kamatini  idiataki 

siredi  ibisalitaga  tenigaicingeste 

kametini  pankotci  tera  ungatsoyi 

ogali  pankotci  katsoga  sitake 

okapi  anuntci  otUngsigati 

patero  tcakopi  okatingati 

pihima  kametini  teilhitsa  kotemba 

kametiniempa  terakameti 

unkametitemati  kametini 

yoga  oimi  ikenkiro  ihina 

nokatcingataki 

nomirataki 

alitsanotio 

pikankani 

aiino  pankotcita  pikonkidi 
nonebitaki  iyunti  ibiani 
aitio  itomi 

ocibokaki  igici  potcetari 

katciringakiteri 

atampiati 

tcitikamini 

atanai  ianta? 

noninti  noniania  takempira 

paiero  noeigopitaki  na  naiitakera 

menedi  yitataki 

aterekara? 

nocigopitaka 


HUNTING  STORY 

Noaiigera  nomagabi  yetitera.  Nowataki  noniaka  komaikenaro. 

We  went  to  hunt  slept.  Being  encountered  monkeys. 

Nopatimakinakeri  ariono  kentivakeri  peniro  alionpa.  Noaiganaka 
I  had  persevered  here  and  fished  one  we  secured.  To  commence 
aiikeri  ario  noniaki  pacini  ocito  nokentaki  nogontiataki 

farther  off  there  we  found  other  monkeys  and  fish  thousands  of 
otemakeraneri,  nobetcikaki  nobanko.  Okitaiitetanaki  naiiro 
where  is  water,  there  we  made  a  shelter.  Another  day  {in  the  morning)  and 
aiikiro  nani  nomata  ariononianaki  maiini  nogaivitakeri, 
another  time  to  go  beginning  we  have  found  a  bear  and  killed  it, 

nokianakeri  noungetaka  oti  makeraniateni  ario  nomaigaiigaki 

carried  it  and  left  it  where  we  have  to  sleep  where  we  had  slept 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


35 


nanaivaigeviti  noniagaiigaki  cintori  mava.  Nokientaki.  Nopokai 
yesterday  we  have  found  pigs  three.  I  fished.  We  returned 
ipokaiigapi  notentaritha  igaiithinokiaki  cintori  icingotenkani 
companions  me  and  my  we  have  brought  pigs  we  have  roasted 

cintori.  Okitaiitikanai  osairiri  nopigaiiga  nokatataiki  cinkoti 
pigs.  Tomorrow  good  day  we  return  a  third  day  roast  pigs 

nokiaki  nokantimaika  aiigi,  nopakaii  nokiaki  cintori  itemati. 
loaded  let  us  now  return,  return  loaded  pigs  very  heavy. 

Arionamaganii  nomaganakera  nakera  atangatci.  Ariookaniutaka 

There  to  sleep  again  where  we  slept  first  night  voyage  first  day.  Beautiful  day 

teraonpaliyaenkani.  Noponia  nopitinitanai  oticka  noyiaigakeri 
there  was  no  rain.  /  went  out  my  companions  in  great  hope 

ipokopaii  napicigopithiaiigaka.  Nokavititanaha  nogongetaka 
they  arrived  refreshed.  We  must  go  again  short  distance  to 

oniogantatha  pankotci  arioonopethinitanaki.  Nokiani  kigonkero 
where  was  seen  the  house  there  rested.  Then  we  have  this 

nogaiithopankotciti  arionoatheti.  Oyaciati  kontiriciati  paitimaka 
the  shelter  there  had  been.  Where  plenty  game  plenty 

pankeri  paiiroitimi  icingitaciegi  paneronomanavitheti.  Paiiro 
turkeys  plenty  bears  and  some  fish  It 

osamanitinoatheti  kametigiti vay itaki . 
is  not  far  away  beautiful  place  to  live. 


TRANSLATION 

We  went  hunting  and  slept  in  the  woods.  We  found  some  small 
monkeys.  I  went  on  here  and  caught  one  fish.  We  went  on  again 
a  long  distance  where  we  found  some  large  red  monkeys,  and 
thousands  of  fish  in  the  river.  Here  we  built  a  shelter.  In  the 
morning  we  started  again  and  found  a  bear  and  killed  it,  and  car¬ 
ried  it  back  to  the  place  where  we  slept  the  night  before.  We  then 
encountered  a  drove  of  wild  pigs  and  killed  three.  I  caught  some 
fish.  We  returned,  I  and  my  companions,  brought  the  pigs  and 
roasted  them.  In  the  morning,  it  being  a  good  day,  we  started 
home  with  one-third  of  the  roasted  pigs.  Our  loads  were  very 
heavy.  We  spent  the  night  where  we  slept  the  first  day  out.  It 
was  a  beautiful  day  with  no  rain.  My  companions  and  I  started 
out  in  good  spirits  and  arrived  with  little  fatigue.  We  had  gone 
only  a  short  distance  when  we  rested  at  the  house  we  had  seen 


36 


TRIBES  OF  EASTERN  PERU 


before.  Then  we  came  to  the  shelter  we  had  built.  There  was 
good  hunting,  plenty  of  turkeys,  plenty  of  bears,  and  some  fish. 
It  is  not  far  away  and  a  beautiful  place  to  live. 

FISHING  STORY 

Ogaripacini  noatiri  Paiirotoliti,  nocimatira  notentaikya 

Once  I  lived  in  place  Parontore,  I  caught  fish  with  my  brother 

nokientaki  nobbiogakeri  yoyagakeri  egyalseokeky  ciateka 

and  fish  plenty  a  pile  carried  on  balsa  well  filled 

nopokaiigai  pankotciki  yongotengkani  nosikataiigapaha. 
we  ourselves  well  house  ( shelter )  after  to  cook  to  eat. 

Irorookoitaiikanaiike  noatheti  itimira  apa  noniatero  ina 
In  the  morning  I  was  where  my  father  my  mother 

nopaiiterora  cima.  Nopigaha  nomangapa  ithi  acaningka 
plenty  caught  fish.  Next  day  we  found  arrived  Macheyenga 
yagatsonkiaiigakera,  ikantana  “Tsamakiringakera.” 

those  who  never  came,  and  to  me  said  “Let  us  go  below  down  river.’' 

Ikogakotagantana  ikantiakapikanta.  Nokantitera  nontovaiigve. 
And  me  asked  how  many  friends  how  many  families.  To  him  said  I  have  no  family. 
Yogasipapa  terainaheri  apa  nantiathatatcikeringaki  pitipaiyeno 
I  have  father  do  not  know  where  father  I  remained  there  four 

ciriagakotheta  gakotheta.  Nokantiri  nomatsinga  tsami 
years  below.  He  said  companions  I  am  going 

niaiigatethiraxapa  ikantani  impatciaiinopidi 
already  my  country  and  my  father  going  to  be  he  no  has  family  here,  because  he  is 
tiarapikantaka  terapinkamantena  nopoki.  Cinmacitiki 
going,  and  because  no  more  advised  has  your  father  accompany.  We  have  come 
nagatsongiataii  nokogavitapa  riapamaneri.  Arionotimapaii 
in  August  there  where  my  father  not  was  there.  This  house  where  arrived 
noetheti  itemera  ani  noniapaieri  nokanteri. 

I  was  to  me  where  brother-in-law  I  found  lived  there  in  his  house. 

Tirapigotai  ina  ani  niananito  “Ikantana 
Not  me  knew  frightened  mother  brother-in-law  spoke  to  me,  “Where  have  you  come 
arioviria  ani  tatapipokacti.”  Nokantipokahano. 

you  are  my  brother-in-law  here  something  has  brought.’’  Mesaid,“ I haveretumed.’' 
Nokogokataganteri  apa  ani?  Yogatitio  apa,  “  taiiraitimaii 
And  asked,  “Where  is  father?”  He  said  above  Parontore,  and  I  said,  “Where 
kanti?  ”  “Arioitimaiogaciaki  Parototi.”  “  Yogapikongkidi, 
is  my  uncle?”  “My  uncle  and  he  is  in  Parontore.”  “ And  my  aunt, 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


37 


tiaroitsetaki?  ”  Ikantana,  “Arioitsataki  Cimaki.” 

where  is  my  aunt?  ”  And  to  me  he  said,  “ She  is  in  Cimaki.” 

Narononerokilinga  nokonoitariacaingo.  Aliokantakikeringaki 
I  had  been  below  ( down  river )  and  know  my  country  ruin.  Thus  I  know  below 

noatiker  inga  nar  onaiir  okamatike . 

thus  well  know  below  I  am  able  to  inform  you. 

TRANSLATION 

One  time  where  I  lived  in  Parontore  I  went  fishing  with  my 
brother.  We  caught  a  great  many,  and  put  them  on  a  balsa  in  a 
great  heap.  We  built  a  shelter  for  ourselves  and  then  cooked  some 
fish  to  eat.  The  next  morning  I  went  to  where  my  father  and 
mother  used  to  catch  many  fish.  The  next  day  some  unfriendly 
Macheyenga  arrived  and  said  to  me,  “Let  us  go  down  the  river.”' 
They  asked  me  how  many  friends  I  had  there,  and  how  many  in 
family.  I  told  them,  I  had  no  family  there,  that  I  had  a  father, 
but  did  not  know  where  he  was.  I  remained  below  for  four  years. 
My  companions  said  to  me  that  they  were  now  going  to  the  country 
where  my  father  was  living  alone  temporarily.  Therefore  they 
advised  me  to  accompany  them  to  my  father.  In  August  we  came 
to  the  place  where  my  father  had  been  but  he  was  not  there.  We 
went  to  a  house  and  I  found  that  my  brother-in-law  lived  there. 
He  did  not  know  me.  He  was  frightened  and  said  to  me,  “Why 
have  you  come?  You  are  my  brother-in-law,  something  has 
brought  you  here.”  I  said,  “I  have  returned.  Where  is  my 
father?”  He  said,  “Above  Parontore.”  I  said,  “Where  is  my 
uncle?”  “He  is  in  Parontore.”  “And  my  aunt,  where  is  she?” 
And  he  said  to  me,  “She  is  in  Cimaki.” 

I  have  been  down  the  river,  and  I  know  how  my  country  has 
been  ruined.  In  this  way  I  know  the  lower  country,  and  know  it 
well  and  am  able  to  guide  you. 

EXPLANATION  OF  THE  FISHING  STORY 

Simasiri,  the  author  of  the  above,  was  brought  up  as  a  boy  on 
the  upper  branches  of  the  Urubamba  River  where  there  were 
thirty  or  forty  scattered  families  living  in  freedom.  Lower  down 
the  Urubamba,  the  rubber  gatherers  needed  laborers  and  hired 
neighboring  Macheyenga  to  go  with  them  to  the  upper  country 


38 


TRIBES  OF  EASTERN  PERU 


to  capture  Indians  for  slaves.  Everyone  of  Simasiri’s  family 
was  either  killed  or  captured  and  sold  down  river.  Simasiri  was 
first  taken  down  river  about  one  hundred  miles,  and  kept  there 
three  or  four  years.  His  owner  then  took  him  to  Cuzco,  and  after 
five  years,  when  he  had  learned  Spanish,  took  him  back  to  his  old 
country  to  act  as  an  interpreter  among  his  own  people.  The  fish¬ 
ing  trip,  he  here  gives  an  account  of,  was  undertaken  to  learn  what 
he  could  of  the  fate  of  his  relatives.  His  father  and  mother  were 
dead,  his  uncle  and  aunt  were  separated,  his  sister  lost  sight  of 
entirely,  and  his  cousins  scattered  in  many  directions  or  killed. 
One  was  cut  open  by  a  white  man  and  his  kidney-fat  used  to  make 
candles.  Small  wonder  that  Simasiri  soon  deserted  the  Whites, 
and  took  up  his  abode  among  the  wild  Indians  of  the  forest. 


Vocabulary. 

THE  FAMILY 


Family 

towaidi 

Son 

pitomi 

Man 

siradi 

Daughter 

pisinto 

Woman 

cinani 

Child,  7 re. 

ikaberanantci 

Husband 

pihina 

Child./. 

ikantaroti 

Wife 

nuena 

Boy 

tcilipiki 

Grandfather 

pikonkiri 

Girl 

itumieni 

Grandmother 

payiro 

Infant 

sieni 

Father 

apa 

Grandson 

tcaunka 

Mother 

ina  (pinero) 

Granddaughter 

tcainka 

Uncle 

notirili 

Nephew 

naniro 

Aunt 

nutcaringi 

Niece 

itcaria 

Brother 

ina 

Cousin 

numatcienga 

Sister 

intco 

PARTS 

OF  THE  BODY 

Body 

nosinaganti 

Eyelash 

weceptaha 

Flesh 

ibati 

Ear 

nayempita 

Skin 

misina 

Nose 

nogirimasi 

Skeleton 

itongki 

Mouth 

no  wigan  ti 

Skull 

neyitota 

Lips 

notcera 

Head 

noyito 

Teeth 

nai 

Hair 

neyisi 

Tongue 

nonini 

Face 

nogoro 

Neck 

noteano 

Beard 

nosipatona 

Shoulder 

nosiondi 

Eye 

noki 

Back 

notisla 

Eyebrow 

nosimpiesoki 

Side 

nomersta 

ARAWAKAN  STOCK,  THE  MACHEYENGA 


39 


Chest 

noneya 

Leg 

Abdomen 

namporetca 

Knee 

Arm 

nonaro 

Ankle 

Elbow 

nokioki 

Foot 

Wrist 

nuyerstoki 

Sole  of  foot 

Hand 

nako 

Toe 

Right  hand 

quatingati 

Toe  nail 

Left  hand 

ilampati 

Heart 

Palm 

nusirautapako  Pulse 

Finger 

nutcapako 

Stomach 

Nail 

nuciata 

Lungs 

Thumb 

tciripektea 

Breath 

Index  finger 

nonkutaki 

Soul 

ANIMALS 

Animal 

posanteri 

Fly  (black) 

Monkey  (small) 

komaikinaro 

Mosquito 

Monkey  (large  black)  maikasapa 

Butterfly  (large) 

Jaguar 

mainiti 

Butterfly 

Puma 

maitsonsore 

Grub 

Dog 

otciti 

Ant 

Cat 

mitci 

Ant  (large  black) 

Tapir 

kemari 

Snake  (poisonous) 

Wangana 

pageri 

Anaconda 

Hog  (wild) 

cintori 

Fish 

Deer 

maniro 

Snail 

Bear 

maiini,  icingitaciegi  Toad 

Ronsoco 

ipati 

BIRDS 

Bird 

tcimadi 

Partridge 

Parrot 

kintaro 

Poweel 

Duck 

pantio 

Woodpecker 

Turkey 

kanari 

Macaw 

Dove 

imoti 

PLANTS 

Corn 

sinki 

Papaya 

Potato 

maguni 

Palta 

Yucca 

sekatci 

Massasamba 

Cane 

impogo 

Coca 

Tobacco 

sedi 

Cacao 

Orange 

naraha 

Vanilla 

Lemon 

ilimoki 

Achote 

Plantain 

palyanti 

Forest 

nobodi 

noyerto 

nowinkiki 

nuyiti 

nogun  ta 

notcapiyeti 

notonayiti 

naniaki 

isita 

nomotia 

itista 

naniengataki 

camatcirniga 


sikidi 

siyito 

patcantero 

pempero 

kenitci 

katitori 

mani 

yatcikanti 

malanki 

sima 

tcai 

masero 


kinsoli 

tsamidi 

kukaskondi 

megantoni 


tinti 

tcivi 

yairipeni 

koka 

sariyamenaki 

simasidiawanti 

apigiri 

kovasidi 


40 

TRIBES  OF  EASTERN  PERU 

Tree 

entcato 

Flower 

Tree  trunk 

entcapoa 

Fruit 

Balsa  wood 

tsaiyi 

Root 

Branch 

oei 

Seed 

Leaf 

otsago 

Grass 

Frond 

tcipani 

Cotton 

SPINNING  AND  WEAVING 

Loom 

tatero 

Thread 

To  weave 

amarintci 

Spindle  whorl 

Woven  cloth 

tagompirontci 

Cotton 

Warp 

otsapa 

To  sew 

Woof 

kononkari 

Cord 

To  spin 

mampetsa 

BOW  AND  ARROW 

Bow 

piamintci 

Arrow 

Back 

onegya 

Shaft  (cane) 

Belly 

otista 

Foreshaft  (chonta) 

Middle 

oniimpinaki 

Point  (bamboo) 

Arm 

otcitika 

Feathers 

Arm  (surplus  string)  oyaski 

Knock 

Notch 

okitcatikara 

Knob 

String 

otsa 

Arrow  for  fish 

String  (surplus) 

oyecta 

Arrow  for  pigs 

Knot 

omaritcotari 

Arrow  for  monkeys 

Knot  (surplus  end) 

omarita 

Arrow  for  birds 

MEALS 

Breakfast 

isikatatcikamani 

Lunch  in  woods 

Dinner 

isikataka  okalenga 

To  eat 

Supper 

inigankiti  eskata 

To  cook 

PHASES  OF 

THE  MOON 

Moon 

kaseri 

Full  moon 

New  moon 

tciripekikani 

Dark  of  moon 

Half  moon 

tcirimokanaki 

DIVISION 

OF  TIME 

Day 

ketiyiteri 

Year 

Night 

sayiteri 

Month 

Today 

mika 

Last  night 

Tomorrow 

karnani 

Day  before  yesterday 

Yesterday 

tcapi 

otega 

okitoki 

ositsa 

okitsoki 

tcipanasi 

okitoki  empeye 


ibiritsa 

kirikiinentonsi 

empeye 

bobitero 

obidio 


tcakopi 

teakopi 

entcati 

kapiro 

otega 

omaretaga 

toyempiti 

kerithi 

pentaki 

yipatakari 

tconkarintci 


ariskataka 

nosikatasanbara 

pongotakye 


tclilita 

pega 


siriagarni 

sinki 

enkarasayiteretika 

tcapiotcitoria 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


41 


CARDINAL  POINTS 


North 

okoti 

Southeast 

otiunthatha 

Northwest 

katingatankitciri 

East 

pacini 

West 

impoyitithida 

Northeast 

watapalikoti 

Southwest 

tsaguanaki 

Zenith 

inoki 

South 

apiteni 

Nadir 

sabi 

NAMES  OF 

COLORS 

White 

kaitakyi 

Yellow 

kiteri 

Medium  white 

kaitakataiitakyi 

Orange 

sankyenari 

Black 

potsitari 

Red 

kamatcungari 

Green 

kaniari 

Coffee  color 

yanigankiriaka 

Blue 

noronki 

Obscure 

potsitasimari 

NAMES  OF  PERSONS 

As  far  as  can  be  determined  from  the  names  themselves  and 
from  the  direct  statement  of  the  informant,  it  appears  that  the 
names  of  persons  have  no  significance.  They  have  no  relation  to 
any  peculiarity  or  habit  of  the  individuals,  the  place  where  they 
live,  or  relationship  to  one  another.  There  are  no  family  names 
and  no  nicknames. 

The  following  individual  names  of  four  families  will  give  some 
idea  of  the  character  of  the  names  in  use. 


Father 
Mother 
First  son 
Second  son 


Father 

Mother 


Father 


Father 


First  Family 


cameti 

pananairi 

icantoidi 

kacankoigi 


Third  son  umpikidi 

First  daughter  petiari 

Second  daughter  ingitaieri 


Second  Family 

tcampitari  Son  tontori 

hoiienti 


Third  Family 
tsibitiori  Son 


simasiri 


Fourth  Family 
poniro  Daughter 


manariega 


42 


TRIBES  OF  EASTERN  PERU 


NAMES  OF  RIVERS 


The  rivers  are  named  on  account  of  some  condition,  such  as  the 
presence  of  an  abundance  of  plants  in  the  water  or  along  the  banks 
of  the  river,  or  an  occurrence  which  has  taken  place  in  the  region 
of  the  river. 


Pongo,  megantoni 

Urubamba 

Yanatib 

Matoriata,  matore 

Tirotitciari 

Tigompinia 


large  parrot 
enters  the  sea 
cold  water 
butterfly 
spiny  palm 

where  they  are  always 
fighting 


Mantado 
Mantantciata 
Tambo,  mamore 
Kanaitciata 

Teirombia 


many  Campa 
anaconda 
plenty  of  fish 
sacred  palm 
(tciata,  river) 
fern 


NUMERALS 


1 

patiro 

20 

2 

pitati 

30 

3 

mawati 

40 

4 

pitipaiiti 

50 

5 

patipintangkiti 

60 

6 

ganganapipakotini 

70 

7 

tekaotcokawawhempa 

80 

8 

okiirida 

90 

9 

panibati 

100 

10 

tcombkawagwaka 

200 

11 

pitiganapipakotini 

300 

12 

mampiro 

400 

pititsongawaquangita 

mawatsongatangititciroirato 

mawataiinti 

paineropintangetctsongagwanteiroirako 

pitientini 

yasitienti 

paiiroitairogita 

terairikaraka 

tsongagwa  itaka 

pitaticntini 

mawatientini 

pitipaiitientini 


COLLECTIVE  AND  FRACTIONAL  NUMERALS 


Single 

Double 

Once 

Twice 

Thrice 

Four  times 

Ten  times 

How  many  times 


ikantani 

inaaki 

petiroiniatci 

piteiniakena 

mavainana 

pitipayiinana 

tsunkavaquakainana 

akainiakempi 


A  pair 
A  dozen 
One-half 
One-third 
One-fourth 
Two-thirds 
Three-fourths 
A  half  day 


pitali 

patisungatangetci 

katcititi 

papatatero 

pitipaiyeti 

pipateleti 

pitipaiyetiitako 

okateingaka 


ORDINALS 


First 

Second 

Third 


okietovio 

nigiingitiri 

oyiatiridi 


Fourth 

Fifth 

Last 


oyiaro 

iyaski 

tsongatinaki 


ARAWAKAN  STOCK,  THE  MACHEYENGA 


43 


VERBS 


Admit 

puagieri 

Divide 

Advise 

puenkageri 

Dress 

Appear 

konetcate 

Drink 

Approach 

rapukali 

Eat 

Arm 

kotayeri 

Enclose 

Arrive 

pinikapiwa 

Enter 

Ask 

kantilli 

Escape 

Awaken 

kankite 

Examine 

Bark 

tsarote 

Fall 

Beg 

namanari 

Fasten 

Blow 

tasonka 

Fear 

Beat 

pusilageri 

Fight 

Bleach 

klatalapitceri 

Fill 

Born 

watcugini 

Find 

Break 

tingarayo 

Flatten 

Breathe 

anagate 

Float 

Bring 

matcero 

Flower 

Build 

potero 

Fly 

Burn 

kagake 

Fold 

Buy 

nebiteri 

Follow 

Call 

kaimeri 

Free 

Carry 

panigieri 

Give 

Cast 

puemnugieri 

Go 

Chew 

hahale 

Go  out 

Chop 

piusaki 

Grasp 

Clear 

raskabkana 

Grow 

Clip 

tcingiteri 

Have 

Comb 

gacitaka 

Hide 

Come 

pimpokaka 

Hinder 

Comprehend 

kemeri 

Hurt 

Cook 

pongotaki 

Inform 

Cooked 

kotayi 

Join 

Convince 

pemakageri 

Jump 

Count 

pigenakateri 

Kill 

Cover 

pikapanateri 

Know 

Cry 

kaimi 

Lead 

Cultivate 

yunkapena 

Leave 

Cure 

ambatake 

Lift  up 

Cut 

watero 

Listen 

Deceive 

siyugerilatci 

Litter 

Desire 

puesenegeri 

Loosen 

Destroy 

patsanaki 

Lose 

Die 

kamaki 

Make 

Dig 

ovigantari 

Marry 

Displease 

remtawana 

Meet 

pipegakoti 

pubekatari 

bihikiamba 

nosikatasunbara 

itcula 

kiyanaki 

rasigeri 

pakumeri 

sirianaka 

puesiatere 

pika 

gomperi,  tacingake 

ciatekahali 

anta 

yananakageri 

mahatbi 

kaweri 

aranaki 

soprigieri 

iateri 

tcakatkali 

pedi 

kimotaki 

kimotakero 

kasitcand 

kemoti 

aiitio 

isiganaki 

kamtceri 

itcyantaka 

puenkageri 

iksantaki 

matcake 

wailateri 

igiti 

puegeletcigari 

wanepakutci 

putakateri 

igenakuteri 

puetankuteri 

kuseri 

agirakari 

pantake 

inantaka 

papatgeteri 


44 

TRIBES  OF  EASTERN  PERU 

Move 

siringanaka 

Sleep 

potcokidri 

Offend 

panukatceli 

Smell 

kemangatero 

Pardon 

kametitaina 

Smoke 

oenga 

Pass 

bisanaki 

Spit 

pabugeri 

Pay 

poinatero 

Steal 

kociti 

Persuade 

ratcerukagieri 

Sting 

yogakeri 

Place 

yerokari 

Strike 

tsenakeri 

Play 

mayempita 

Suck 

tcomiyegi 

Poison 

tciogeri 

Suckle 

tcutcupenekeri 

Prick 

matewiri 

Suffer 

kabintsanake 

Pursue 

piateri 

Support 

gimaktari 

Push 

putiagari 

Swallow 

pinigaki 

Quarrel 

nokitsandatci 

Swim 

mahatanaki 

Rain 

inkani 

Take 

bikempa 

Respond 

gaopinata 

Talk 

ni’iya 

Restore 

penegeri 

Tell 

tcina 

Ripen 

patkani 

Thin 

yampteri 

Rise 

kimotanaki 

Think 

pikiankiseriaka 

Roast 

tasiteri 

Throw 

kusateri 

Roasted 

kisidi 

Tie 

kisotiro 

Rob 

tcugeteri 

Tired 

sigopidi 

Run 

tsiganaki 

Toast 

kutakeri 

Run  away 

egimateri 

Trade 

resatake 

Scratch 

tcirangatake 

Turn 

pimpigyatcki 

Secure 

kasitcagieri 

Unite 

piokagieri 

See 

iniaki 

Understand 

kimorikero 

Seek 

koyethi 

Vomit 

kamarankyi 

Select 

petgeri 

Walk 

naita 

Sell 

pimanteri 

Walk,  on  trail 

perkageri 

Send 

tigankeri 

Wash 

kivero 

Sew 

bobetero 

Watch 

pikawakeri 

Shake 

kowaki 

Weaken 

katcendi 

Shelter 

nxkatseri 

Wind 

imasantikero 

Shoot 

tsemiari 

Wish 

hemateri 

Show 

pekategateri 

Wound 

lueliukatciti 

Siege 

psoimitcani 

Wriggle 

hemani 

Sing 

matiki 

Write 

sangibandi 

Sit 

piriniti 

ADDITIONAL 

WORDS 

Above 

katonga 

Also 

alyikangotaki 

Absent 

kaiimeteri 

Always 

ikantani 

After 

empolini 

Ancient 

ibisalitaga 

Afterward 

impoyina 

And 

iriro 

Alone 

painiroeni 

Anger 

ikantaki 

Almost 

ithirokiakio 

As 

teaikanaiiti 

ARAWAKAN  STOCK,  THE  MACHEYENGA 


45 


Ascending 

awakanoka 

Bag 

tsibeta 

Balance 

pamanetwatci 

Ball 

gwara 

Balsa 

sinthipo,  tsaiye 

Basket 

tsibeta 

Battle 

gantagantci 

Beard 

isipaktoni 

Beauty 

kamitina 

Beautiful 

kametataki 

Bed 

nomagamento 

Before 

paikomprapayeti 

Besides 

fenu 

Big 

atioteni 

Bird 

tsimedi 

Blind 

steniari 

Books 

sangebandi 

Bottom 

tsompoyiari 

Bowl 

kobiti 

Box 

tciboro 

Boyish 

nampiriantci 

Brave 

paiiroisiraliti 

Breeze 

tempia 

Bridge 

pabitci 

Bright 

intapuriatca 

Brilliant 

osati 

Broad 

alusaranta 

Brook 

niatini 

Broom 

satcirifi 

Burn 

potero 

Burrow 

imorinti 

By 

apina 

Canoe 

pitotci 

Careless 

opera  taka 

Cancho 

kapi 

Caution 

puematapa 

Chest 

kogeta 

Chicha 

kuya 

Circular 

kabogitati  tsomonto 

Class 

irorokanoritha 

Clay 

tcihispa 

Clearing 

sananka 

Cloud 

menkoli 

Coal  of  fire 

tcitcerna 

Cold 

katcingari 

Collar 

wepieki 

Color 

katciringaingari 

Continually 

ritcakatci 

Cool 

okatcingali 

Corpse 

hiparatceri 

Cotton 

empeyi 

Crazy 

ibigatara 

Crowd 

kagite 

Crude 

kaniari 

Cruel 

wagi 

Cup 

koboyari 

Cylindrical 

kanerongipoati 

Dance,  n. 

isingataka 

Danger 

pai’iroiseraiti 

Dawn 

ingawipakani 

Day 

kreitai’ita 

Days 

kreitai’itayetiri 

Deaf 

maiyampi 

Death 

kamaki 

Delight 

nogavintsataka 

Descending 

malnoaka 

Design 

pturi 

Difficult 

okomita 

Direct 

katingari 

Distance 

tsamani 

Down 

kamatikia 

Drop,  n. 

suprawata 

Drum 

tambora 

Drunk 

pwamitapa 

Dry 

oroyero 

Dust 

oyiangka 

Early 

tsitikamana 

Earth 

kipatci 

Easy 

terakomaita 

Egg 

ihitso 

Eggs 

ihutsoki 

End 

nikatharo 

Enemy 

noyisabintsari 

Enough 

tcinikanta 

Evil 

palitcagieri 

False 

pitsoega 

Far 

semani 

Fat 

kavi 

Feeder 

kamala 

Feminine 

cinani 

Fever 

mantcigarintci 

Feverish 

mantcigalintcienda 

Fill 

saputkale 

Fine 

putenane 

46 

TRIBES 

OF  EASTERN  PERU 

Finish 

nikauna 

Lake 

unampini 

Fire 

tcitei 

Larne 

piapi 

Fishhook 

tcagaluntci 

Lard 

kipatsi 

Fishing 

tatkatcima 

Large 

omarana 

Fit 

pupateri 

Late 

cungana 

Flame 

tcerna 

Leaf 

otsego 

Fleshy 

keriigeti 

Leak 

sagigiawa 

Flower 

katceli 

Lean 

yaitcali 

Fog 

enapatkani 

Length 

ogatsansani 

Food 

niktei 

Level 

pata’aka 

For 

itapla 

Lie,  n . 

pitsuego 

Forest 

ciyakana 

Life 

isedi 

Foundation 

etske 

Light 

molikaii 

Friend 

nitenagalitha 

Like 

itemgieri 

Front 

intati 

Listen 

igenakuteri 

Full 

iumarani 

Lofty 

bemi 

Girlish 

nomperami 

Long 

ogatcan  tcani 

Go 

piata 

Loose 

kureri 

God 

idioci 

Machette 

sabari 

Gold 

koli 

Masculine 

siredi 

Grass 

kutcanala 

Mat 

citatci 

Grief 

okatciti 

Mature 

irakakaii 

Group 

hitcolero 

Mild 

salaglate 

Grove 

tciyi 

Milk 

tcutcu 

Handsome 

kameteri 

Mist 

menkori 

Happy 

yataki 

Mister 

virakotci 

Hard 

okwasoti 

Moon 

kesiri 

Hat 

tcoko  irontce 

Moreover 

tiara 

Headache 

okatcitonoyitoki 

Morning 

kamana 

Health 

mampapagempi 

Mountain 

enkenisi 

Heat 

katcaringastaki 

Mud 

okisoti 

Hence 

pegineriki 

Music 

kowerintci 

Here 

evi 

My 

ibiani 

High 

umarani 

Naked 

nogatsansanirO' 

Hill 

etenahapu 

Name 

ibwairo 

Honesty 

eneriekani 

Nausea 

plapliri 

Hook 

kitcapi 

Near 

tcoeni 

Hot 

ikatcaringati 

Needle 

kitsapi 

House 

pankotci 

Neither 

vi 

How 

wanespo 

Nest 

imanko 

Hunger 

ptasigaki 

Nests 

imaiotkataka 

Hut 

maspoti 

Net 

kitcari 

Island 

kanikali 

Never 

garato 

Joyful 

sinetaki 

Never 

ikwiepa 

Justice 

piwakekali 

Nevermore 

teratio 

Kind 

satiku 

New 

itcalyida 

Knife 

kotcero 

Next 

puniti 

ARAWAKAN  STOCK,  THE  MACHEYENGA 


47 


Night 

sayitiri 

Nights 

tayitayeti 

No 

tero 

Noise 

sriempogi 

None 

tera 

Noon 

katingataki 

Not 

tera 

Nothing 

mameri 

Oar 

homaruntci 

Obligation 

dibiwatci 

Obscure 

pawatsari 

Observer 

wakalikano 

Ocean 

omarani 

Of 

na 

Old 

ibisaditaga 

Open 

tsitheaka 

Opinion 

retcikagendi 

Opposite 

intaii 

Orphan 

merati 

Oven 

bitsahari 

Over 

enokatiro 

Paddle 

kiumaluntci 

Pain 

okatciti 

Paint,  n. 

ptsotemba 

Panpipe 

siungalintci 

Part 

pesinieti 

Passion 

apakapalu 

Pebble 

empaniki 

Pepper 

kumuli 

Perfect 

ageneriko 

Pine 

soyipiki 

Pipe 

penarintci 

Plenty- 

intagati 

Poison 

kepigari 

Pool 

ipua 

Poor 

terairasintempa 

Pouch 

sapa 

Promptly 

yiyakithi 

Pure 

onterotankitca 

Quick 

sintci 

Quickly 

mika 

Quiet 

makana 

Rain 

ingana 

Raincoat 

wurutegwa 

Raw 

sotsuta 

Ready 

sintci 

Relative 

puemuli 

Remote 

osamainti 

Respond 

gaopinata 

Rest 

yapisigepideri 

Rifle 

airiapa 

Ripen 

patkane 

River 

eni 

Roast  meat 

kisidi 

Robber 

kocidi 

Roof 

otena 

Root 

ositsa 

Round 

kamaronkiti 

Rubber 

konore 

Sad 

kisa  ingantaka 

Sadness 

katcina 

Sait 

tibi 

Same 

kanyoretha 

Sand 

empanaki 

Scalp 

wimpta 

Sea 

inkari 

Seat 

tsenkwarontstci 

Seat 

pteplali 

Secure 

ikanotakatio 

Seed 

okitsoke 

Sense 

rhvataratkali 

Sensible 

tseyiotsa 

Servant 

nomperatalida 

Shining 

engite 

Short 

otcariati 

Shotgun 

eriapa 

Sick 

nomantcikata 

Silver 

koliki 

Since 

itakaro 

Skin 

gespugeri 

Sky 

inkiti 

Slave 

nomperani 

Sleep 

potcokidre 

Slowly 

atanake 

Small 

tcirepekini 

Smoke 

oenga 

Smoke  (pipe) 

pontcitciawa 

Snow 

tcaraga 

Some 

pimare 

Some,  pi. 

pimareni 

Somehow 

ihuneipineni 

Sore 

restaki 

Soul 

seletci 

Spear 

otse 

48  TRIBES  OF  EASTERN  PERU 


Spider 

eto 

Turn 

oeungataka 

Spoon 

bisiria 

Twins 

apinatetcpa 

Stand 

ranta 

Ugly 

terakameti 

Star 

impokero 

Underneath 

sabitithitha 

Stone 

mapui,  emparaiya 

Unknown 

mabsahata 

Stool 

sinkwarontci 

Unripe 

onatcerigapataga 

Straight 

tegongari 

Until 

noata 

String 

otsa 

Unwell 

yai’itca 

Strong 

katankero 

Up 

katonga 

Stop 

cenaka 

Vacant 

terontima 

Sufficient 

intagati 

Various 

itibuiteri 

Suitable 

tciki 

Voice 

piniaki 

Sunset 

simpopokiriremkapai 

Voices 

iriniani 

Sugar 

potcari 

Voyage 

idiataki 

Sun 

poriatcira 

War 

gantagantci 

Support 

gimactare 

Water 

nia 

Sweet 

aputcati 

Water  running 

kamatika 

Swiftly 

paitanakisintci 

Wave 

oboli 

Table 

igapongkari 

Weary 

cigopiri 

Thief 

ikociti 

Well 

potabayetaka 

Then 

neitanaki 

Well  done 

wanogetcilei 

There 

feka 

Wet 

toastaki 

Therefore 

empoyini 

What 

tata 

Thick 

kupunegi 

Whence 

inuaki 

Thirst 

nieratei 

Where 

teraka 

Thorn 

kwiri 

Whither 

ivipenutci 

Thread 

mampetci 

Wide 

aliopoki 

Through 

songpoyiteri 

Wind 

tampia 

Thunder 

karlyethi 

Wing 

ibanki 

Tobacco 

sedi 

Wings 

piteli’itsokieta 

Together 

itentagi 

With 

ta 

Too 

pairiyabitsanaki 

Within 

kiaki 

Top 

watceptagi 

Woods 

kovasidi 

Town 

itimani 

Word 

idiniane 

Trail 

abotci 

Work 

ilantani 

Trap 

tsigarintci 

Yes 

hea 

Tree 

entcato 

Yesterday 

tcaki 

Tribe 

iracirikoini 

Yet 

totata 

Trifle 

yitataki 

Yonder 

sitikana 

Truth 

alitsanokyo 

Young 

metciukarira 

ARAWAKAN  STOCK,  THE  CAMPA 


49 


CAMPA 

Vocabulary.  The  following  vocabulary  was  obtained  from 
rubber  men  on  the  Apuriah  River,  a  branch  of  the  Etenes  in  Peru. 


FAMILY 


People 

atiri 

Sister 

tcio,  utcu 

Family 

nustcaninga 

Child 

wanampi 

Woman 

sinani 

Boy 

sihiramba,  lihani 

Brother 

tetco 

Infant 

nohehna 

Brethren 

piariri 

PARTS  OF  THE 

BODY 

Skeleton 

tumliki 

Throat 

hatsano 

Bone 

hitonki 

Shoulder 

atapiki 

Head 

piti 

Arm 

hembiki 

Hair 

naistci 

Hand 

tako,  nako 

Eye 

oke,  nokis 

Nail 

asketa 

Nose 

ahiri 

Eeg 

habitsa 

Mouth 

hananta 

Penis 

habsabi 

Teeth 

himititsa,  nahi,  naite 

Buttock 

sabitci 

Tongue 

nonene 

ANIMALS 

Blood 

irahani 

Monkey 

pustciniti 

Bat 

pigiri 

Jaguar 

maniti 

Snake 

maranki 

Dog 

utkete 

Turkey 

kanali 

Peccary 

samani 

Partridge 

macangwa 

Hog 

onitairiki 

Poweel 

samiri 

Boar 

tcindoli 

Pucucunga 

sangati 

Armadillo 

mairi 

PLANTS 

Forest 

tumiriki 

Balsa  tree 

cindipa 

Camote 

kuliti 

Vanilla 

arupi 

Plantain 

pahantsi 

Leaf 

pano 

Papaya 

emitcusi 

Raspberry 

takiru 

Wood 

traka 

VERBS 

Afraid 

pingatsave 

Boil 

pukiteri 

Arrive 

nunapapare 

Burn 

pinaheri 

Ask 

psambiteri 

Dance 

potsenangempa 

Attack 

putctero 

Deceive 

tamatabitana 

Begin 

ustciatini 

Die 

pingamatini 

50  TRIBES  OF  EASTERN  PERU 


Discover 

kovite 

Like 

pinguerero 

Do 

pantserika 

Load 

pinkikero 

Drink 

piranakiero 

Loan 

ambateri 

Dry 

pinotsokeri 

Look 

nagiro 

Call 

papinitaka 

Love 

tsimpe 

Carry 

noktaikati 

Make 

pantero 

Cheer 

katcirigaitari 

Marry 

pinkianti 

Chew 

sihimpoki 

Nod 

pinguiki 

Choose 

atsiriki 

Pack 

hamestcitaiti 

Couple 

nonintagiro 

Paint 

psankinatseri 

Cover 

untsingari 

Pair 

kametsalini 

Cry 

pingagemua 

Pass 

pistcianake 

Cure 

pabkeri 

Present 

pempena 

Eat 

puya 

Produce 

pantero 

Embarrass 

klimkitaka 

Push 

pitastingero 

Encounter 

pitonkiieari 

Receive 

paheri 

Enter 

pinke 

Refresh 

pecta 

Entertain 

numbatctembiro 

Rest 

pimacuta 

Erect 

pubitckero 

Rejoice 

titcirantea 

Escape 

pistciapisateri 

Retake 

pingobite 

Fear 

pitsario 

Roast 

pankeitse 

Find 

pistcibokerkasa 

Rob 

hameanguste 

Fish 

pangahati 

See 

pameniri 

Freighten 

pomistceri 

Seek 

pamini 

Give 

pimboro 

Set 

piatanaki 

Go 

natageta 

Shoot 

pinsiero 

Govern 

pimberanateri 

Shuffle 

putironki 

Grind 

notare 

Singe 

pintiri 

Have 

timatsi 

Sip 

piri 

Hear 

pingueme 

Sleep 

pimei 

Hesitate 

amimungarati 

Smell 

pasankweso 

Hide 

pimanevi 

Speak 

pimiabate 

Hit 

timbosateri 

Strike 

puheri 

Hope 

kuagika 

Swallow 

pantana 

Hunt 

pangatcati 

Swim 

nahamate 

Hurry 

pagirani 

Teach 

tuameteri 

Inform 

numakaembi 

Travel 

pitcanake 

Inhabit 

pinampi 

Understand 

tepinguema 

Join 

pwabitero 

Undress 

pu  inkero  ta 

Jump 

ciananga 

Unite 

tcovianti 

Kill 

puyeri 

Urinate 

psindaitea 

Kiss 

patemineri 

Wait 

kitata 

Labor 

pipankempa 

Walk- 

pinkibante 

Lengthen 

pinotckeri 

Wish 

kitenintero 

ARAWAKAN  STOCK,  THE  CAMPA 


51 


ADDITIONAL  WORDS 


Able 

ariotaki 

Few 

teacikits 

Alone 

aparoni 

Figure 

maroni 

Arrow 

tcakopi 

Fire 

pamari 

Ashes 

samampa 

First 

ucanteni 

Axe 

sihatca 

Fish 

cima 

Bad 

tukametsati 

Flame 

pamari 

Balsa 

lamengolentci 

Food 

aiti,  aitsci 

Banana 

pariants 

Four 

apaporenro 

Bank 

jutatikwero 

Friend 

tciringa 

Barbarity 

maminto 

Front 

ananka 

Basin 

mitaro 

Good  day 

keti  comprats 

Basket 

kandiri 

Gold 

pistcianati 

Beautiful 

kametsari 

Gum 

katci 

Behind 

somani 

Happiness 

tubeatero 

Below 

kivinga 

Hard 

kisalino 

Bench 

tsame 

Heavy 

hina 

Black 

kisahali 

Hill 

tsembi 

Brave 

kisatca 

Hot 

sabataki 

Bridge 

pabirontci 

House 

pankotci 

Call 

hibagiro 

Hunger 

nutasetsi 

Candle 

pamiri 

Hungry 

nutase 

Canoe 

pitatsi 

Hunt 

paciniri 

Catarrh 

kamantci 

Important 

kandero 

Chacara  (field) 

nuani 

Indeed 

atcaniku 

Cedar 

intcato 

Inca 

kuniri 

Club 

sibitci 

Instinct 

tiotiki 

Cold 

katcingaiteri 

Knife 

kutciro 

Comb 

kiciri 

Language 

tcakra,  atsamaeteri 

Companion 

yentsi 

Land 

impatse 

Corn 

tcinki 

Lard 

trenka 

Cough 

kamantci 

Late 

tsanitake 

Coward 

tenungaisi 

Lean 

matsatanaki 

Cushma 

zalenti 

Lie 

pitsaha,  nutsaha 

Danger 

inawaka 

Little 

kopitsokigi 

Downward 

aniringagi 

Long 

onimotsansal 

Drink 

piarintci 

Lower 

antakwirunta 

Drop 

katsuali 

Lumber 

pitotsi 

Dry 

paronagero 

Many 

putcaiki 

Dung 

hatsumi 

Meat 

hibatsa 

Enclosure 

buantci 

More 

hotseba,  aimiro 

End 

nutshangakero 

Mound 

tongali 

Enemy 

nusamakaso 

Much 

nuntsemp 

Excrement 

atia 

Mud 

kipatsi 

False 

pakeandenake 

Naked 

pithali 

Feather 

cinaki 

Near 

haknakigi 

52  TRIBES  OF  EASTERN  PERU 


Neither 

oseki 

Star 

impokira 

Never 

rekatsinume 

Stone 

mapi 

Next 

taitikeri 

Straight 

thatcitanaka 

New 

hanali 

Strong 

sintciri 

Night 

itsteniri 

Sufficient 

ariotaki 

No 

kite,  tiva,  ti 

Summer 

sitastcintci 

Noise 

ayambita 

Sun 

urialstciri 

None 

tekatsi 

Sweet 

putcahali 

Nothing 

itekatsi 

Thin 

ernararu 

Nourishment 

sinkiri 

Thirsty 

numiri 

Offensive 

istebale 

This 

kohikanti 

Oh 

nimaika 

Thou 

abiro 

One 

apatiro,  apito 

Thread 

mampetsa 

Only 

apaniro 

Three 

mawa 

Other 

pihate 

Thus 

ariove 

Paddle,  n. 

komarontci 

Today 

unigatamani 

Pain 

katcirini 

Tomorrow 

sertikero 

Playa  (sand  bar) 

hatsepa 

Top 

haito 

Poor 

tekatse 

Town 

emetjulini 

Pot 

kubiti,  koitsi 

Two 

apite 

Quickly 

usipaite 

Ugly 

tengametsati 

Red 

ivaka 

Unique 

aparo 

Remain 

hetepindi 

Until 

oni 

Rind 

riniki 

Urine 

hotsini 

River 

na 

Warm 

masabirintci 

Road 

habatsi 

Well 

kametsari 

Roast  corn 

teinki 

What 

kikongogita 

Rubber 

tutcato 

Whence 

piateka 

Ruddy 

teungari 

Where 

tsotsinika 

Sad 

kinkitsari 

Wherefore 

hateka 

Salt 

tibi 

Which 

hupagita 

Salutation 

sutsatsmi 

White 

tamaruri 

Sea 

sindoritea 

Whether 

hateka 

Shirt 

notsinka 

Whose 

hateka 

Sick 

kamantci 

Why 

puetaka 

Side 

knakero 

Wool 

tcuastcaki 

Silence 

piesekanake 

Yes 

ehe,  ihi,  wa 

Sleep 

ariopimae 

You 

Pi 

Small 

hinkiri 

Your 

tsavi 

Soul 

inkwi 

ARAWAKAN  STOCK,  THE  PIRO 


53 


PIRO 

Distribution.  One  of  the  most  important  Arawakan  tribes  in 
the  Amazon  region  is  the  Piro,  sometimes  called  Chontoquiro  or 
Semirentci.  They  occupy  the  highlands  around  the  headwaters 
of  the  Purus,  Mishagua,  Camisea,  and  Manu  Rivers.  In  former 
times  there  were  large  groups  hying  along  the  Urubamba,  where 
they  came  in  contact  with  the  Inca,  and  assisted  them  in  building 
the  fort  «f  Tonquini.  Samuel  Fritz’s  map  (1707)  shows  them  in 
the  section  between  the  Ucayali  and  Pachitea  Rivers.  Today 


Figure  3 
Piro  man 


their  numbers  are  reduced,  through  contact  with  white  man’s 
civilization,  to  five  or  six  hundred. 

My  information  concerning  the  Piro  was  obtained  at  Sutlija 
and  Portilla  from  a  chief  of  the  tribe,  through  Sr.  Torres,  a  Span¬ 
iard,  who  had  lived  among  them  for  a  number  of  years,  and  from 
my  own  observations  at  the  two  Indian  villages. 

Organization.  The  Piro  have  a  very  good  tribal  organization 
under  the  leadership  of  a  hereditary  chief  who  has  absolute  au¬ 
thority.  The  chief  is  called  Klineriwakipiya.  It  is  not  his  individ¬ 
ual  name,  but  the  name  of  the  office  of  chieftainship,  which  he 
inherits  from  his  father.  If  a  chief  has  no  son,  his  brother  in¬ 
herits,  and  the  descent  is  in  his  line.  If  the  son  is  too  young  to 
exercise  his  authority  when  his  father  dies,  the  oldest  man  in  the 
tribe  performs  the  duties  of  chief  until  the  boy  is  about  eighteen  or 
twenty,  when  he  assumes  his  office.  Some  time  ago,  the  chief  at 


54 


TRIBES  OF  EASTERN  PERU 


Portillo  died  without  sons.  His  brother,  who  inherited,  was  old 
and  did  not  speak  Spanish,  and  so  he  passed  the  office  on  to  his 
oldest  son,  a  young  man  of  twenty-five  years,  who  spoke  some 
Spanish,  a  great  advantage  when  dealing  with  the  rubber  men.  He 
had  two  small  sons,  who  have  their  own  individual  names,  but 
the  oldest  son  is  called  Klineriwakipiya,  in  addition. 

The  chief  takes  control  of  all  the  affairs  of  the  tribe,  and  always 
remains  at  home  except  on  very  special  occasions.  He  never  does 
any  work  in  the  fields,  goes  hunting,  or  on  a  journey,  but  sends 
men  to  perform  all  of  these  duties.  He  determines  upon  an  under¬ 
taking,  and  assigns  each  man  to  his  own  particular  task.  The  chief 
settles  all  disputes  that  arise  within  his  tribe,  or  between  tribes. 
There  is  very  little  evidence  of  crime  of  any  kind,  and  when  the 
chief  was  asked  about  it,  he  said  that  there  were  no  quarrels,  that 
no  one  ever  took  anything  that  did  not  belong  to  him,  and  that 
there  was  no  excuse  for  committing  murder.  When  asked  what 
the  punishment  would  be  if  a  wife  should  prove  unfaithful,  he 
replied  that  he  did  not  know  that  such  a  thing  had  ever  happened. 

Houses.  At  both  villages,  the  Indians  were  living  in  a  miserable 
condition  in  a  few  houses  grouped  together  on  the  bank  of  the 
river.  At  Sutlija  we  found  a  deserted  Piro  village  which  gave  us 
a  good  idea  of  what  their  former  homes  had  been.  They  left  this 
village  on  account  of  sickness.  Manyr  had  died,  apparently  from 
fever  and  dysentery.  On  this  account  they  moved  down  the  river, 
and  built  new  houses.  At  the  deserted  place,  several  houses  were 
built  around  a  very  large  field.  The  houses  varied  in  size  accord¬ 
ing  to  the  families  occupying  them.  One  small  house  was  twenty 
feet  long,  twelve  feet  wide,  and  eighteen  feet  high  to  the  ridge 
pole.  The  houses  are  oriented  north  and  south,  and  sometimes 
have  the  north  end  closed,  but  for  the  most  part  the  gables  are 
open  to  the  ridge  pole.  The  roof  comes  down  to  within  five  or 
six  feet  of  the  ground.  A  platform,  four  or  five  feet  high,  is  built 
along  one  side  or  across  one  end,  occupying  two-thirds  or  more 
of  the  whole  space.  This  platform  is  covered  with  split  chonta 
palm,  and  is  used  for  a  living  and  sleeping  place.  A  notched  pole 
leads  from  the  ground  to  the  platform.  The  fireplaces  are  along 
the  sides  or  at  the  end,  their  location  depending  upon  the  position 
of  the  platform.  Firewood,  cooking  pots,  and  utensils  of  all 
kinds  are  kept  under  the  platform.  There  is  sometimes  a  small 


Piro  Indians 


ARAWAKAN  STOCK,  THE  PIRO 


55 


platform  over  the  fire  for  keeping  food,  and  another  outside  of  the 
house,  either  covered  or  open,  which  is  used  for  storage  and  for 
drying  clothing. 

They  have  no  large  hanging  baskets  or  placques  over  the  fire 
for  smoking  food,  which  are  so  common  among  the  Campa.  Some¬ 
times  the  cooking  place  is  in  a  very  small  enclosure  outside  the 
main  house.  Baskets,  bags,  bows,  arrows,  and  other  implements, 
hang  from  the  roof.  The  largest  house  we  saw  was  forty  feet 
long,  twenty  feet  wide,  and  eighteen  feet  high,  with  a  steep  roof. 
The  ridgepole  was  resting  on  the  ends  of  three  chonta  palm  posts. 
The  rafters  were  thorny  palm  poles  about  two  inches  thick, 
reaching  from  the  plate  to  the  ridgepole,  without  other  support, 
and  placed  one  and  a  half  feet  apart.  The  roof  was  made  of  chonta 


Outlines  of  hand  and  foot  of  Piro  Indian 

palm  leaves;  three  or  four  fronds  were  tied  together  in  a  group, 
and  each  group  fastened  eight  or  ten  inches  apart  on  the  rafters. 
Under  the  platform  there  were  several  burials.  It  is  the  common 
method  among  the  Piro  to  bury  the  dead  under  these  platforms. 

The  Piro  are  the  greatest  lovers  of  dogs  of  all  the  tribes;  they 
breed  them  for  trade,  and  give  them  great  care.  They  are  kept 
in  enclosures  underneath  the  platforms. 

Food  Supply.  The  Piro  have  larger  fields  and  grow  more  agri¬ 
cultural  products  than  any  of  the  neighboring  tribes.  Their 
staples  are  cassava,  corn,  plantains,  and  sweet  potatoes,  which  are 
common  among  their  neighbors.  The  corn  is  ground  in  a  mortar 
made  of  a  log,  the  end  of  which  is  burned  out  to  sufficient  depth 
to  serve  for  the  purpose.  The  pestle  is  made  of  hard  wood.  Corn 
is  eaten  on  the  cob,  parched  in  a  shallow  pot,  or  its  meal  is  made 
into  bread.  The  Piro  used  no  salt  until  the  coming  of  the  Whites. 
They  eat  all  kinds  of  wild  game,  with  a  few  exceptions.  They  will 


56 


TRIBES  OF  EASTERN  PERU 


not  eat  the  common  red  deer,  because  the  soul  of  man  at  death 
goes  into  the  red  deer.  Their  belief  in  this  respect  is  similar  to 
that  of  the  Macheyenga,  except  that  among  the  Piro  it  is  only  the 
man’s  soul,  not  the  woman’s,  that  goes  into  the  deer.  They  will 
not  eat  domesticated  chickens  anti  ducks,  because  these  birds  eat 
refuse,  yet  they  eat  their  eggs  with  great  relish. 

In  hunting  they  use  the  bow  and  arrow  for  shooting  game  and 
fish.  In  using  the  bow  they  hold  it  in  the  right  hand,  with  the 
end  having  the  loose  string  uppermost,  the  thumb  gripping  the  bow 
and  the  forefinger  over  the  arrow,  which  is  placed  on  the  same 
side  of  the  bow  as  the  hand.  The  bow  is  drawn  with  the  third, 
fourth,  and  fifth  fingers  on  the  string,  and  the  end  of  the  arrow 
is  held  on  the  string  with  the  thumb  and  index  finger.  It  is  a 
noteworthy  fact  that  nearly  all  of  the  men  and  boys  seen  using 
the  bow  held  it  in  the  right  hand  and  drew  the  string  with  the 
left.  Men  who  were  right-handed  in  other  ways  took  the  bow  in 
the  right  hand,  and  drew  it  with  the  left. 

The  Piro  make  rough  coarse  pottery  (plate  6)  for  ordinary  use, 
and  depend  on  the  Conebo  for  finer  vessels.  Their  pottery  is  made 
and  burned  by  the  same  method  used  by  the  Conebo.  What  ap¬ 
pears  to  be  a  glaze  is  only  a  coating  of  resin  from  the  yutahy-sica 
( Hymenoe  sp.).  They  make  carrying  and  working  baskets  for 
holding  their  cotton,  spindlewhorls,  and  working  implements;  also 
the  small  telescope  basket  common  among  the  Carnpa,  which  is 
used  for  carrying  their  toilet  articles  and  trinkets  (plate  7).  When 
on  the  trail,  they  carry  game  in  a  rough  basket  made  of  two  palm 
leaves. 

Sieves  for  straining  chicha  are  made  of  small  palm  fronds  woven 
like  mats,  fifteen  inches  square,  and  bound  with  a  framework 
(plate  7).  They  grow  tobacco,  which  they  smoke  in  large  wooden 
pipes  with  short  bird-bone  stems,  like  those  of  the  Conebo  (figure 
7).  Tobacco  is  also  used  for  making  snuff,  which  is  taken  through 
the  nostrils.  When  the  tobacco  is  dry,  they  hold  it  over  the  fire 
in  a  leaf  until  it  is  very  crisp;  it  is  then  pulverized  in  the  palm 
of  the  hand,  and  taken  by  means  of  the  colipa,  a  V-shaped 
instrument  made  of  two  leg  bones  of  a  heron  (figure  5,  a).  The 
end  of  one  bone  is  decorated  so  that  it  may  be  distinguished  from 
the  other.  The  snuff  is  placed  in  the  decorated  end,  while  the  other 


Peabody  Museum  Papers 


Piro  Indian  family 


ARAWAKAN  STOCK,  THE  PIRO 


57 


end  is  placed  in  the  nose,  and  an  assistant  blows  the  snuff  with  a 
sharp  puff  into  the  nostril.  Sometimes  the  arms  of  the  V  are  made 
so  short,  that  while  one  end  is  placed  to  the  mouth,  the  other 
reaches  the  nostril  and  allows  the  operator  to  do  his  own  blowing 
(figure  5,  b) .  This  same  instrument  is  used  by  the  hunter  for  tak¬ 
ing  the  pulverized,  roasted  seeds  of  Acacia  niopo  as  a  stimulant 
and  narcotic.  The  hunter  administers  the  same  powder  to  his 
dogs,  believing  that  both  he  and  the  dogs  will  be  more  alert  and 
have  clearer  vision. 

They  make  fire  by  the  common  method  of  twirling  a  stick 
between  the  palms  of  the  hands  upon  another  stick  used  as  a  base. 
They  are  experts  at  keeping  the  fire,  and  it  seldom  has  to  be  made 
by  this  method.  When  building  a  fire  along  the  trail  where  the 
wood  is  wet,  they  gather  logs  together  and  lay  them  lengthwise, 
large  ones  on  the  bottom  and  smaller  fragments  on  top,  make 
shavings,  gather  twigs,  and  build  a  fire  on  top  of  the  pile.  As  the 
fire  burns,  coals  fall  down  through  the  logs,  and  soon  they  have 
a  hot  fire,  just  where  it  is  needed  for  the  cooking  pot.  I  should 
like  to  recommend  this  method  to  campers  when  they  are  com¬ 
pelled  to  use  green  or  wet  logs  and  have  little  kindling. 

Dress  and  Ornamentation.  The  Piro  dress  in  cotton  garments, 
as  do  the  Campa  tribes  about  them.  The  men  wear  the  long 
cushma  (plate  4),  while  the  women  usually  wear  a  skirt  that 
reaches  below  the  knees,  and  a  cloak  over  the  shoulders.  The 
skirt  is  woven  in  one  piece,  and  sewed  up  on  the  side  (plate  8). 
They  put  it  on  by  stepping  into  it,  pulling  it  up,  and  folding  over 
in  front.  It  is  held  in  place  by  turning  down  in  front  where  the 
fold  comes. 

They  gather  the  wild  cotton,  and  spin  it  with  a  spindle  of  chonta 
palm,  and  a  whorl  of  pottery  (plate  9).  They  twirl  the  spindle 
between  the  thumb  and  index  finger,  with  the  other  end  of  the 
spindle  resting  in  a  small  gourd  which  contains  some  fine  white 
ashes,  used  to  keep  the  fingers  dry.  They  spin  the  thread  very 
fine,  and  wind  it  double  on  the  ball.  They  afterward  use  it  as 
needed,  by  twisting  the  two  threads  together  with  the  hand  on  the 
thigh.  As  the  wild  cotton  is  gathered  it  is  stored  without  clean¬ 
ing  in  small  leaf  baskets,  which  resemble  hornet  nests.  When  it 
is  needed  for  spinning,  the  seeds  are  removed,  and  the  loose  cotton 


58 


TRIBES  OF  EASTERN  PERU 


beaten  with  a  small  rod.  The  weaving  is  done  on  a  loom  (plate 
9),  which  has  one  end  attached  to  a  house  post,  and  the  other  to 
the  woman’s  body. 

Besides  the  cushmas,  skirts,  and  cloaks,  they  weave  bands  for 
their  legs  and  arms,  sashes,  and  small  bags  (plates  8  and  9). 
One  end  of  the  loom  for  narrow  bands  is  held  between  the  toes, 
while  the  other  is  tied  around  the  body.  The  Piro  do  not  wear 
nose,  ear,  or  lip  ornaments.  They  paint  the  faces,  hands,  and  feet 


Figure  5 

Piro  Indians:  a,  i>,  Snuff  tubes;  c,  Pan’s  pipes;  d,  Box  containing  paint;  e,  Calabash  scraper 
used  in  pottery  making.  (About  1/5.) 


for  protection  against  insects  and  the  sun.  The  whole  face  may 
be  painted  or  there  may  be  lines  or  dots  on  the  forehead,  nose, 
and  chin,  with  triangular  patches  on  the  cheeks.  The  men  some¬ 
times  have  angular  designs  tattooed  upon  their  lower  arms.  The 
head  of  the  infant  is  not  deformed.  The  hair  is  worn  long,  and 
cut  across  over  the  forehead.  The  men  remove  the  few  hairs  on 
the  face  by  holding  the  edge  of  a  knife  or  shell  against  the  thumb. 
The  men  have  no  hair  on  the  body  with  the  exception  of  the  pubes, 
and  it  is  not  abundant  there. 


Peabody  Museum  Papers 


Vol.  X,  Plate  6 


Piro  pottery  vessels,  and  terra-cotta  supports  for  cooking  pots.  (1/8.) 


ARAWAKAN  STOCK,  THE  PIRO 


59 


Marriage.  The  Piro  marry  within  the  tribe,  but  outside  their 
own  village.  A  young  man  may  select  his  wife  for  himself,  or 
parents  who  have  children  near  the  same  age  may  agree  among 
themselves  that  the  children  shall  be  married  when  they  reach  the 
proper  age.  The  children  are  then  known  as  man  and  wife  or  as 
belonging  to  each  other,  and  they  may  even  live  together,  but 
are  not  married  until  after  the  puberty  ceremonies  have  been 
performed.  A  man  may  take  a  child  for  his  wife,  and  keep  her 
in  his  family  until  she  is  old  enough  to  be  married.  The  father  of 
the  chief  at  Portillo  had  a  wife  not  more  than  ten  years  of  age 
living  with  his  family,  while  his  first  wife,  who  was  old  enough  to 
be  her  grandmother,  was  still  living. 

When  a  young  man  thinks  of  taking  a  wife,  he  speaks  first  to 
the  chief,  and  if  the  chief  thinks  the  marriage  agreeable,  he  speaks 
for  the  young  man  to  the  girl’s  father.  If  all  agree,  the  chief  takes 
the  young  man  and  woman  by  the  hands,  leads  them  first  to  the 
girl’s  parents,  then  to  the  boy’s  parents,  and  if  no  objection  is 
raised,  he,  without  other  ceremony,  pronounces  them  man  and 
wife.  At  the  same  time,  a  dance  takes  place  with  the  drinking 
of  chicha,  and  after  it  is  all  over  the  young  man  takes  his  bride  to 
his  own  home. 

The  marriage  cannot  take  place  until  after  the  puberty  ceremony 
of  defloration,  “  pisca,”  has  taken  place.  It  is  said  that  a  woman 
is  unclean  until  after  pisca  has  been  performed.  The  operation  is 
performed  by  the  old  women  in  private,  while  a  dance  is  going 
on  outside.  The  girl  is  made  drunk  with  chicha,  and  the  hymen  is 
cut  with  a  bamboo  knife.  It  has  been  said  that  the  Piro  were 
very  loose  in  their  marriage  relations.  The  ground  for  this  report 
is  the  custom  which  is  common  among  the  Piro  of  the  loaning  of 
wives.  When  a  Piro,  without  his  wife,  visits  a  friend  at  a  distance, 
a  wife  is  loaned  him  for  the  time  of  his  stay. 

The  families  are  not  large,  according  to  reports  from  the  Indians 
and  from  owners.  There  are  rarely  more  than  three  or  four 
children  in  a  family.  They  give  as  reasons  the  fact  that  women 
have  children  early,  that  the  children  nurse  until  they  are  three 
years  old  because  of  the  lack  of  other  proper  food,  and  that  women 
work  as  men.  There  does  not  appear  to  be  any  control  over  birth, 
or  any  great  infant  mortality.  The  largest  family  we  saw  had  four 
sons  and  two  daughters  with  one  mother.  The  daughters  were 


60 


TRIBES  OF  EASTERN  PERU 


married,  and  one  of  them  was  living  away  from  home.  When 
asked  the  names  of  the  children,  the  father  had  no  difficulty  in 
giving  the  names  of  the  boys  and  the  one  daughter  present,  but 
he  had  to  think  a  long  time  before  he  was  able  to  recall  the  name 
of  the  absent  daughter. 

When  a  woman  is  about  to  be  confined  she  retires  alone  to  the 
forest  across  the  river.  After  the  birth  of  the  child  she  brings  it  to 
the  river,  washes  it,  bathes  herself,  and  returns  to  the  village. 
Women  carry  their  children  in  a  cotton  bandoleer,  in  which  the 
baby  sits  astride  the  mother’s  hip,  or  with  arms  and  legs  in  front 
grasping  the  mother’s  garments.  The  burden  baskets  are  carried 
with  a  tump-line. 

Medicine  Men.  The  Piro  have  no  medicine  men.  The  chief 
takes  care  of  the  health  of  his  people.  He  uses  certain  herbs  and 
manipulations.  The  people  are  all  taught  to  take  care  of  them¬ 
selves,  and  one  is  constantly  surprised  at  the  things  they  know. 
On  one  occasion,  a  boy  of  eight  was  stung  by  a  large  black  ant  on 
the  end  of  his  great  toe;  the  sting  of  this  ant  is  more  painful  than 
that  of  bees  or  wasps.  He  made  no  outcry,  but  pulled  down  a 
thin  vine,  and  wrapped  it  around  his  toe;  then  looking  about,  he 
found  a  thorn  with  which  he  pierced  the  end  of  his  toe  in  a  dozen 
places  or  more,  producing  profuse  bleeding.  In  a  few  minutes  he 
removed  the  vine,  and  the  pain  and  poison  were  gone  —  the  most 
efficient  remedy  possible  in  such  an  emergency. 

The  Dead.  When  a  man  dies,  he  is  buried  in  the  floor  of  a  house, 
at  full  length,  and  the  family  moves  away  and  builds  another 
house  in  some  other  part  of  the  field.  A  man’s  bows,  arrows, 
pipes,  and  everything  he  possesses,  are  buried  with  him,  except 
his  dogs,  which  are  killed  and  buried  in  a  grave  near  by.  The  men 
of  the  immediate  family  take  charge  of  the  body  and  bury  it;  in 
the  meantime  the  women  moan  and  weep  outside.  A  widow  cuts 
her  hair  close  to  her  head,  and  is  not  allowed  to  marry  again  until 
her  hair  has  grown  out.  All  the  children,  also,  have  their  hair 
cut.  The  chief  takes  care  of  the  widow  and  the  children  until  she 
is  remarried.  The  Piro  do  not  like  to  handle  a  corpse,  and  will 
not  do  so  except  to  take  care  of  their  own  dead.  When  there  is  an 
epidemic  in  the  village  they  believe  that  it  is  due  to  the  presence 
of  a  “  buija,”  or  witch,  and  the  chief  may  designate  the  witch 
and  order  him  killed. 


Peabody  Museum  Papers 


Vol.  X,  Plate  7 


Piro  Indians:  Net  with  stone  sinkers,  woman’s  work  basket,  square  basket  sieve  for  straining 
chicha,  drum,  and  telescope  trinket  basket.  (1/9.) 


ARAWAKAN  STOCK,  THE  PIRO 


61 


Personal  Habits.  The  Piro  are  the  cleanest,  in  person  and  about 
their  houses,  of  all  of  the  tribes  in  the  upper  Amazon.  They  bathe, 
and  wash  their  clothing  frequently.  On  the  trail  or  when  traveling 
in  canoes,  they  always  carry  an  extra  cushma  in  a  waterproof 
bag  to  sleep  in.  In  the  evening  when  camp  is  made  and  the  work 
all  done,  they  bathe,  wash  their  clothes,  hang  them  over  the  fire 
to  dry,  and  then  put  on  their  dry  clothing.  They  work  in  the  rain, 
but  always  put  on  dry  clothes  when  camp  is  made. 

They  are  thoughtful  for  the  comfort  of  others,  offering  food 
and  drink.  They  are  good  natured  and  lively,  often  joking  and 
playing  tricks  upon  each  other.  They  are  very  apt  in  compre¬ 
hending  what  is  needed  or  desired  of  them,  and  respond  freely 
and  quickly.  They  are  curious  to  see,  and  to  understand  new 
things.  When  they  saw  me  using  a  magnet  they  were  very  much 
interested,  and  within  a  few  minutes  had  tried  it  on  everything, 
and  were  most  astonished  to  find  that  nails,  end  to  end,  would  hold 
together.  The  women  are  modest  and  reserved,  yet  not  as  timid 
as  among  some  other  tribes.  They  show  their  modesty  by  droop¬ 
ing  the  head,  and  allowing  the  loose  hair  to  fall  over  the  face. 
When  we  were  trading  with  them  we  allowed  them  to  look  over 
everything  we  had,  without  any  restraint,  to  select  what  they 
desired,  and  to  bring  to  us  an  equivalent.  Our  confidence  was 
never  betrayed,  even  when  we  allowed  them  to  go  to  another 
village  and  return  the  next  day.  Upon  the  whole  we  agreed  that 
the  Piro  were  the  most  manly  savages  we  had  encountered,  and 
most  worthy  of  being  treated  as  our  equals. 

The  Piro,  like  many  of  the  other  tribes  of  the  rubber  regions, 
have  been  captured  in  the  past  and  treated  as  slaves.  On  De¬ 
cember  21,  1908,  a  Spaniard  in  the  employ  of  Sr.  Rodriguez  ar¬ 
rived  at  Serjali  with  five  families  of  Piro:  five  men,  five  women, 
six  children,  one  peccary,  five  dogs,  and  nine  chickens.  Two  of 
the  children  were  so  small,  they  were  unable  to  walk.  They 
camped  on  a  sand  bar  near  our  own  camp.  Each  family  built 
its  own  fire,  and  when  the  food  was  ready  each  woman  contributed 
her  share  of  the  food.  All  the  men  and  boys  ate  together  in  one 
group,  while  the  women  and  girls  gathered  about  the  pots  and 
ate  what  was  left  when  the  men  had  finished.  When  I  asked  if 
there  was  danger  of  the  Indians  escaping  during  the  night,  the 
man  in  charge  said,  “  No,  all  I  have  to  do  to  prevent  their  escap- 


62 


TRIBES  OF  EASTERN  PERU 


ing  is  to  chain  the  two  women  with  the  babies  to  a  tree;  the  men 
will  never  leave  the  women  and  children  in  possession  of  a  white 
man.”  I  am  glad  to  report  that  the  Government  of  Peru  later 
secured  the  freedom  of  these  Indians  and  punished  their  captors. 

Cats  Cradles.  Hopotske,  a  pole  with  spines  used  to  grate  cassava. 
String  over  thumb  and  left  finger  end  hanging  down  from  palm; 
pull  palm  string  with  index  of  right  hand  and  let  end  fall;  pull 
palm  string  again  and  end  drops;  with  index  of  right  hand  take 
up  from  through  loose  loop  the  outside  left  finger  string  and  out¬ 
side  thumb  string  and  pull  out  through  loose  loop,  thus  having 
four  strings  which  pass  over  to  back,  one  between  each  finger 
and  let  fall  behind;  pull  palm  string  which  gives  a  basket -like 
form  with  the  loop  around  each  finger  and  thumb,  apex  five  inches 
from  palm. 

Wapuoitsa,  threads.  String  over  the  index  of  left  hand  and 
thumb  of  light ;  take  up  string  between  thumb  and  index  on  other 
index  from  above  with  downward  turn  to  right;  take  up  on  back  of 
five  inside  the  string,  under  and  over  index  strings;  let  go  the 
string  anti  take  up  on  thumb  the  inside  fifth  string  over  the  other 
strings ;  put  index  inside  strings  over  thumb — take  off  lower  thumb 
strings  and  take  them  up  with  ends  of  index  turned  down,  or  place 
end  of  index  through  these  loops;  let  go  other  strings  and  holding 
with  the  index,  turn  palms  outward  and  the  figure  remains. 


Vocabulary. 

THE  FAMILY 


Family 

numuli 

Boy 

mteri 

Man 

ineri,  xaxi 

Girl 

setcumteri 

Woman 

setcu 

Infant 

mptero 

Husband 

paneri,  napoklero 

Nephew 

noparakleri 

Wife 

panandu,  haninda 

Niece 

noparakleru 

Grandfather 

tote,  toti 

Cousin 

molima 

Grandmother 

nahiro,  hero 

Father-in-law 

nigimatieri 

Father 

papa,  ri 

Mother-in-law 

nigimagini 

Mother 

mama,  endo 

Old  person 

keri 

Uncle 

zapa 

Young  man 

magle 

Aunt 

kiukiu 

Young  woman 

magluge 

Brother 

wewe,  niewakli 

People 

eneri 

Sister 

tcigero,  wawa 

Brother-in-law 

pani 

Son 

eiugeni,  noteri 

Sister-in-law 

numegwenagero 

Daughter 

hitciciu,  sitco 

Male 

gitgi 

Child,  m. 

mteri 

Female 

sitcu 

Child,/. 

senahi 

Peabody  Museum  Papers 


Vol.  X,  Plate  8 


Piro  woman’s  skirt,  and  men’s  bags  for  carrying  various  articles.  (About  1/8.) 


ARAWAKAN  STOCK,  THE  PIRO 


63 


Body 

Flesh 

Skin 

Head 

Hair 

Grey  hair 

Face 

Forehead 

Beard 

Chin 

Eye 

Eyebrow 

Eyelash 

Ear 

Nose 

Mouth 

Lips 

Teeth 

Eye  tooth 

Tongue 

Neck 

Throat 

Shoulder 


1 

2 

3 

4 

5 

6 

7 

8 
9 

10 


First 
Single 
Double 
Another  time 


PARTS  OF  THE  BODY 


imane 

Back 

kaspa,  tcihispa 

egete 

Side 

sereta 

fiuemta 

Breast 

witene 

wiciwita 

Chest 

westa 

wiciuitc 

Abdomen 

weskota 

klatgi  eneri 

Buttock 

pukpala 

wehuci 

Arm 

wiganoh 

wehirota 

Elbow 

witzugiere 

wesapto 

Hand 

wimioh 

wakota 

Palm 

tcirete 

wihada 

Finger 

seregiere 

wesavereha 

Thumb 

serehuimeyungie 

wiceptatci 

Index  finger 

satibtce 

wihepe 

Leg 

wetapate 

wihiri 

Knee 

wisoh 

wiihi 

Foot 

wihitce 

wespe 

Sole  of  foot 

igitci 

weigi 

Heart 

wagi 

higesta 

Blood 

girari 

wena 

Stomach 

wesata 

weprahe 

Intestines 

retckape 

wenugi 

Brain 

ratcitca 

witanae 

NUMERALS 

setepgie 

11 

sati 

epi 

12 

miumaka 

mapa 

20 

epimolie 

epikutcaamukugie 

30 

mapamolie 

serigieri 

40 

epikutcaamukugiemolie 

paseritamiyo 

50 

serigierimolie 

yokepi 

60 

paseritamigomolie 

anikaigiagieri 

70 

yokepimolie 

unterigie 

80 

anikargiagierimolie 

pamolie 

90 

unterigiemolie 

COLLECTIVE  AND  FRACTIONAL  NUMERALS 

muetcinani 

A  pair 

putali 

satopgiati 

One  half 

sukaqueli 

soprigieri 

A  half  day 

temanani 

pizalkapewa 


64  TRIBES  OF  EASTERN  PERU 


PERSONAL  PRONOUNS 


I 

ita 

We,/. 

wana 

You 

pitci 

You 

pirabina 

He 

pitca 

They,  m. 

wana 

She 

wali 

They,  /. 

wana 

We,  m. 

hitca 

- 

RELATIVE 

PRONOUNS 

Who 

klineri 

All  that 

ipigineri 

Which 

katte 

INTERROGATIVE  PRONOUNS 

What  is  that? 

klinedna? 

Who  is  that  man? 

klewakina? 

What  did  you 

say?  itcena? 

Whose  dog  is  that? 

kateni  kevi 

INDEFINITE  ADJECTIVE  PRONOUNS 

Some 

pimerina 

All,  m. 

tuhiurineko 

Nobody 

ikiami 

Same 

walekla 

Nothing 

ikieni 

Both 

apina 

Much 

hitcolero 

Other 

sato 

Little 

sotsotagi 

Thing 

klini 

Every,  in. 

pegeneriko 

USE  OF  POSSESSIVE  ADJECTIVES 

My  father 

neri,  ita  papa 

My  cousin 

nemolina 

My  mother 

nendola 

My  hand 

nornio 

Your  father 

peri 

My  dog 

nopre 

Your  mother 

perido 

My  house 

pantci  nofi 

His  father 

reri 

Your  house 

pantci  pefi 

His  mother 

rendo 

POSSESSIVE 

ADJECTIVES 

My 

no  or  ne 

His 

re 

Your 

pe 

Our 

witca 

DEMONSTRATIVE  ADJECTIVES 

This,  m. 

tcie 

These,  /. 

hualeni 

This,  /. 

fue 

Which  side 

fegera  sereti 

That,  m. 

fegera 

This  side 

tcie  sereta 

That,/. 

huari,  huali 

This  man 

hebre 

These,  m. 

huanua 

This  woman 

hebro 

Peabody  Museum  Papers 


Vol.  X,  Plate  9 


Piro  loom  and  accessories,  woven  bands,  netted  bags,  and  leg  bands  with  nut  pendants.  (1/8.) 


* 


ARAWAKAN  STOCK,  THE  PIRO 


65 


COMPARISON 


Good 

hinghileri 

More 

mahata 

Better 

hinghileri 

Most 

mahata 

Best 

hinghileri 

Little 

ukepineko 

Bad 

unhinghileri 

Less 

hepeko 

Worse 

unhinghileri 

Least 

hepeko 

Worst 

unhinghileri 

Tall 

tano 

Sour 

kapsali,  katcueri 

Tallest 

tanpoti 

Much 

koleri 

ADVERBS 

Here 

evi 

There  (distant) 

teka,  bakka 

There 

koniti 

I  am  here 

eviuna 

Much 

hitcolero 

SPINNING  AND  WEAVING 

Loom 

sakspalitsa 

Batten  (black) 

kirthri 

To  weave 

wasiri 

Warp  string 

yamonotsali 

Woven  cloth 

himta,  mkatseri 

To  spin 

tcibetewa 

Warp 

hitsa 

Thread 

wapgetsa 

Woof 

impta 

Spindlewhorl 

wahye 

Heddle 

katsuli 

Spindle 

hihye,  tcibegio 

End  stick  (largest) 

sakalya 

Whorl 

hiparo 

End  stick 

hiihik 

Spindlewhorl  with 

Reeds  at  end 

yotalaila 

thread  on 

hipowa 

Shuttle 

hihitcepihi 

Cotton  beater 

hipanopihye 

Spreader  reed 

katali 

Cotton 

wapge 

Batten  (white) 

sakspalawapi 

To  sew 

pintcamkatiwa 

BOW  AND 

ARROW 

Bow 

kaciritoa 

Point  (bamboo) 

keri 

Back 

kiri 

Feathers 

himexi 

Belly 

sisateri 

Knock 

wafinsa 

Arm 

iseno 

Arrow  for  fish 

palahagi 

String 

yokaritsa 

Arrow  for  pigs 

kiri 

Arrow 

kaciri 

Arrow  for  monkeys 

katsali 

Shaft  (cane) 

ahahi 

MEALS 

Breakfast 

yetsikawa 

Nourishment 

niktci 

Dinner 

temakana 

To  nourish 

niktciplnahieri 

Supper 

winikana 

To  take  nourishment  pimia 

To  eat 

pinigiehiua 

To  drink 

puerani 

Food 

niktci 

66  TRIBES  OF  EASTERN  PERU 


Moon 
New  moon 


Spring 

Summer 

Winter 

Day 

Night 

Today 


PHASES  OF  THE  MOON 

siri,  sere  Full  moon  sereputekalelka 

aruteksere 


DIVISIONS  OF  TIME 


hinapu 

walapu,  emerikteli 

hanati 

hugeni 

uyatsunukai 

tcawahugeni 


Tomorrow 

Yesterday 

Year 

Last  night 
Day  after 
tomorrow 


yateikawa 

kapethugeni 

walape 

kapethugeni  kainu 
yateikawa  penethugeni 


CARDINAL  POINTS 


North  pasereta 

Northwest  pasereta  paptox 
West  hihorokiwakikatci 

gigetuhatca  katci 
Southwest  sohi  tcarati 
South  tcarati 


Southeast  sohikatci 
East  katcihespakioga 

retepagatea  katci 
Northeast  paptoxi  katci 
Zenith  danox 

Nadir  tcihi 


SALUTATIONS 

How  are  you?  luigitei  pitekai  pitca?  What  is  your  name?  kliwaque  pitca? 


ANIMALS 


Monkey  (small) 

nikali 

Ant  (large  black) 

kanagi 

Monkey  (large  black)  mtciri 

Bee 

urmomana 

Monkey  (red) 

kina 

Anaconda 

mabahera 

Jaguar 

mwakenutc 

Fish 

tcima,  taperipa 

Dog 

kebi 

Wasp 

sani 

Cat 

cema 

Worm 

imenetskaha 

Tapir 

tciama 

Spider 

puitsanna 

Peccary 

miditci 

Tarantula 

sinankankara 

Wangana 

hinarli 

Snail 

iunualagi 

Hog  (domestic) 

kutci 

Snail  (large) 

gitciri 

Hog  (wild) 

iyali 

Woodlouse 

luini 

Deer 

tcuteri 

Turtle 

serapi 

Bear 

icingitaciegi 

Turtle  (shell) 

serapi  nagi 

Squirrel 

iupitciri 

Terrapin 

inkunapalu 

Manatee 

pizkli 

Cara  pa  ta 

waseynata 

Ronsoco 

ipeti 

Maggot 

sumi 

Fly  (black) 

giero 

Lizard 

tciogi 

Fly  (white) 

ateikata 

Locust 

ketsi 

Butterfly 

kakato 

Bat 

tcio 

Ant 

pukagi 

Toad 

yotero 

Ant  (red) 

samkagi 

ARAWAKAN  STOCK,  THE  PIRO 


67 


BIRDS 


Bird 

kucici 

Cock 

tcanripa  giegi 

Parrot 

zabeli 

Heron 

sagimageri 

Duck 

uptce 

Macaw 

pinteru 

Turkey 

kanati 

Vulture 

keripakha 

Hen 

tcanripa 

Eagle 

patca 

PLANTS 

Corn 

tcigi 

Balsa  wood 

mapala 

Carrots 

gipali 

Palo  Santo 

hukli 

Yucca 

tcimeka 

Log  (balsa) 

ahamuana 

Bean 

poroto 

Leaf 

seri 

Cane 

putewak  keri 

Frond 

katcikulu  pastakapana 

Cane  (wild) 

katkeleksi 

Flower 

katkali 

Tobacco 

iri 

Fruit 

eginegi 

Plantain 

paranta 

Root 

etske 

Cacao 

kanga 

Bark 

thamta 

Cinnamon 

kaneta 

Thorn 

kuna 

Areta 

higeperidi 

Wax 

iururu 

Cedar 

kanawa 

Copal 

zempa 

Palm  (chonta) 

iniri 

Rush 

kamalegi 

Heart  of  palm 

tcitciritci 

Cotton 

wapge 

Forest 

tciya 

Pepper 

humuli 

Tree 

thamiuena 

Pumpkin 

sulia 

NAMES  OF  COLORS 

White 

klatali 

Yellow 

apina 

Black 

sageri 

Orange 

pualulu 

Green 

sotsuta 

Red 

kerutu 

Blue 

angatci 

Obscure 

mabsahati 

VERBS 

Able 

nemkateli 

Agree 

pulekatere 

Absent 

iranayatka 

Aim 

wamereteri 

Abuse 

kacerigieri 

Appear 

puegewa 

Accept 

nemerabandi 

Appreciate 

pugwiveniteri 

Accord 

puismikanto 

Apprehend 

puemakageri 

Accuse 

pineneageri 

Approach 

puatspanutawa 

Accustom 

nipenanakka 

Arrive 

ayatcewa 

Admire 

muirayapikandi 

Ashamed 

patenatena 

Advise 

puikutandi 

Ask 

wepumgeri 

Affirm 

atcipenekanto 

Attack 

mankateri 

Agonize 

ripapani 

Attenuate 

puihuruturde 

68  TRIBES  OF  EASTERN  PERU 


Balance 

gitwatgireri 

Be 

pitckalege 

Beat 

piugitcwa 

Beg 

panigeteri 

Begin 

inewakagieri 

Behave 

panigei 

Bend 

sagirikli 

Bite 

paskateri 

Blame 

walmutegewa 

Bleach 

wemtakanatkali 

Bleed 

uhuluteri 

Blow 

puepunutewa 

Boil 

piwalateri 

Bore 

piomugieri 

Bring 

penegienu 

Brush 

puwiateri 

Build 

ipanuatewa 

Burn 

palahanerikanopatandi 

Bury 

pikapanateri 

Buy 

panigiteri 

Calk 

piusitceru 

Call 

tunsateri 

Calm 

puemiteinuateri 

Came 

renani 

Capture 

saliageri 

Carry 

panikandi 

Carry  (with 

tump-line) 

panikasateri 

Castrate 

restakatgeri 

Catch 

puatgieri 

Cease 

wanekutka 

Change 

satkapageri 

Chase 

puenkaptcua 

Chew 

pinigierenixi 

Choke 

ribeatnutka 

Clear 

yunkapenwa 

Coagulate 

pigithahali 

Comb 

intkakagieri 

Come 

wenanigiewa 

Commence 

iniwakagiere 

Conclude 

palitcageri 

Confront 

pioputeri 

Conserve 

enemsakagiewa 

Consume 

ritcpahanatkali 

Construct 

ipanuatewa 

Contain 

puyahuta 

Contradict 

papaniteri 

Cook 

puenkateri 

Cool 

katcikleritewa 

Count 

piantateri 

Counsel 

neneteri 

Cover 

sapririgieri 

Crawl 

pukuseteri 

Crowd 

saliakagiewa 

Cry 

pisaplugiatwa 

Cure 

kacupalateri 

Cut 

mtapewa 

Dance 

nemtiwanipa 

Decorate 

puserenatkali 

Deface 

ektetekamaretanti 

Deliberate 

pukiganetano 

Deliver 

watepakawageneta 

Depart 

wetepatgiewa 

Die 

wa  pana  na  tgiewa 

Dig 

pigitugwewa 

Diminish 

psotsotagipidwasli 

Disappear 

pamhanatha 

Disappoint 

kapunatanti 

Disturb 

pakutgitceri 

Divide 

psogiptcandi 

Dream 

wepunawata 

Dress 

psaprerigiri 

Drink 

puerani 

Dry 

puepserikageri 

Eat 

pinigiewa 

Enclose 

pirigiriteri 

Enter 

gigalugeawha 

Embrace 

kakanehwetando 

Escape 

pasigiewa 

Explain 

piimageri 

Extinguish 

putcuageri 

Extract 

kutepageri 

Fail 

mahataka 

Fall 

yuananagieri 

Fall  asleep 

pukukalemei 

Fan 

puapunutena 

Fasten 

pikpateri 

Fasting 

hitcahugeni 

Favor 

pitcageri 

Fear 

pigiewa 

Feed 

niklcipenehieri 

Ferment 

piawulkagewa 

Fill 

katsapateri 

Find 

wetcakageri 

ARAWAKAN  STOCK,  THE  PIRO  69 


Finish 

nikanantca 

Intercede 

panikamteri 

Fire 

namanato 

Jest 

kalirigieri 

Fish 

kotcuhatawa 

Join 

pioptutere 

Flatten 

puigitcewa 

Jump 

ptalesutewa 

Fling 

wekunugieri 

Kill 

inkanateri 

Fly 

pamamta 

Kiss 

pamaleteri 

Float 

sagiririkle 

Kneel 

piyubsuyitewa 

Fold 

yunanageri 

Knot 

postageri 

Forget 

rasikatka 

Know 

wemateri 

Free 

maitcaweli 

Labor 

kiapareri 

Frighten 

pika 

Laugh 

wetsologiwatewa 

Gather 

pianimatawa 

Lead 

pindukwewa 

Give 

penegeri 

Leak 

psagigwa 

Glow 

tcitciupgeri 

Leave 

wanankai 

Go 

ayeri 

Lengthen 

walapitcanti 

Gone 

nianitci 

Level 

kuteageri 

Grasp 

puestaganti 

Liberate 

rasigiewa 

Grease 

kirenathalaga 

Lick 

pameruteri 

Grind 

pinigitcewa 

Lie 

payaluklawata 

Groan 

tciahatewa 

Lifeless 

repantke 

Grow 

kretkalanu 

Lift 

peopkateri 

Hang 

puitceripatena 

Load 

puetgiteri 

Harvest 

pukasitcandi 

Lock 

puisiateri 

Hatch 

saprerigieri 

Look 

peteri 

Hate 

pigegakanteri 

Loosen 

pikuserigieri 

Haul 

kosata 

Lose 

ipenkakandi 

Have 

waneri 

Love 

palikli 

Heal 

wetskatagewa 

Lower 

mala 

Heap 

muleteri 

Make 

pikamerateri 

Hear 

igenakukawa 

Make  fire 

pitsuama 

Heat 

remelena 

Mark 

kwerika 

Heed 

pigerenteri 

Marry 

ianiriwatawa 

Help 

pipshageri 

Mask 

kayewa 

Hide 

piogimateri 

Match 

puegelpuka 

Hinder 

wemalateri 

Measure 

piahuteri 

Howl 

kumekuleri 

Meet 

pitcihalaemtani 

Humble 

gigekanoata 

Mistake 

igepenagueri 

Hunting 

riolikayatka 

Mix 

piopgetore 

Hurl 

puekunugeri 

Moisten 

aati 

Hurt 

iuhuJutawa 

Mortify 

sopirigieri 

Hurry 

mutciawa 

Move 

ayewa 

Imagine 

kantcirunatkali 

Mourn 

tciahatewa 

Increase 

pitcutenakante 

Nourish 

pimia 

Intoxicate 

puemetakagieri 

Obscure 

puwemtagieri 

Imitate 

wemtapatgeri 

Offend 

pigekakli 

Inform 

kiatcaparere 

Offer 

pinegeri 

Inquire 

pupumahaperi 

Open 

kucirigandewiciatandi 

70 

TRIBES  OF 

EASTERN  PERU 

Owe 

pidibiwatci 

Shame 

pateteri 

Paddle 

kosete 

Shelter 

lapirigiahwa 

Pain 

katcindi 

Shoot 

puemkahateri 

Paint 

pionateri 

Show 

pakatgeteri 

Pass 

saluatewa 

Sift 

saihugiteri 

Passing 

repanatka 

Sing- 

tcikaluretewa 

Pierce 

piomugueri 

Skin 

pigispugieri 

Pity 

nuamuneriata 

Sleep 

puemegwa 

Plant 

wetaheri 

Slap 

puerlageri 

Play 

piamwatewa 

Slide 

rasegieri 

Polish 

tcitciatandi 

Smell 

winipa 

Pour 

supreatkali 

Spit 

puatskawa 

Present 

pikigelelukageri 

Soften 

pubtciriteri 

Prop 

piwustateri 

Speak 

wanberi 

Protect 

piwemerateri 

Stand 

famatewa 

Punish 

kastigateri 

Steal 

katcungeri 

Pursue 

puyahida 

Stop 

pakutci 

Put 

vvitageri 

Stoop 

pepuyuguawa 

Reach 

saplangatawa 

Strain 

saihugiteri 

Receive 

watgieri 

Strike 

piahutc-akiewa 

Recover 

itcutkali 

Suck 

tcipuleneli 

Reduce 

totsotando 

Suckle 

tcuteupanageri 

Relax 

kucirigandi 

Sunburn 

panugeri 

Remove 

kateni 

Supply 

pwyankageritci 

Repair 

palitcageri 

Sweep 

satceritcewa 

Repent 

puamunenata 

Swim 

nanuhawa 

Resist 

wetcwamtewa 

Take 

wadgieri 

Respect 

pameteteri 

Taste 

petemgeri 

Rest 

papananitawa 

Terrify 

puwemiogeri 

Rejoice 

metcuata 

Thin 

kerinatcai 

Reward 

puyenateri 

Think 

wisenigoeri 

Rise 

kerinathala 

Throw 

puekunugiri 

Rising 

maharliwato 

Tie 

postateri 

Roast 

pigamateri 

Torment 

paentcingaigen 

Rob 

pitcukateri 

Touch 

tcasitceri 

Rot 

ritcpawatkali 

Trade 

panigiteri 

Rub 

satceritcawa 

Turn 

kerenathalai 

Run 

pianetka 

Twist 

saperitsatewa 

Said 

puikustewa 

Understand 

puemateri 

Say 

waneptcina 

Unite 

wakutsiregieri 

Scream 

saklanketawa 

Untie 

wesuteri 

See 

pateri 

Vomit 

tapleritawa 

Seek 

puekegieri 

Wait 

etcwakaka 

Send 

tuetleli 

Walk 

pasekamtena 

Separate 

wacerayani 

Walk  (on  trail) 

pukusehamena 

Set  fire 

witcigeri 

Want 

ikwatkani 

Sew 

biutsa 

Wash 

kanaapewa 

ARAWAKAN  STOCK,  THE  PIRO 


71 


Watch 

atcwakageri 

Wish 

Waylay 

peteri 

Wither 

Weaken 

puemiwatka 

Worship 

Weep 

satciritcawa 

Wrap  up 

Whet 

pugewanatanti 

Yawn 

Whip 

pukutcipgiateri 

ADDITIONAL 

WORDS 

Abdomen 

wesati 

Bark  (dog) 

Abominable 

ekatete 

Bark  (tree) 

About 

kwageli 

Basket 

Above 

awaka 

Battle 

Abroad 

malekapiani 

Beach 

Absolutely 

peginarekotoriko 

Bead 

Achote  (plant 

Beads  (string) 

for  paint) 

apigeri 

Beard 

Admiration 

sihi 

Beautiful 

Advance 

putenani 

Beast 

Adze 

eptce 

Bed 

Affectionate 

vendi 

Before 

Afterward 

penithugeni 

Below 

Agreeable 

kinhalero 

Belt 

All 

siyuka 

Besides 

Alone 

walepgiali 

Bitter 

Always 

wanekla 

Blind 

Ancient 

toro 

Blood 

Anger 

remtewana 

Blunt 

Animal 

nikali 

Body 

Antique 

muetcikauniputi 

Bog 

Aperture 

repukanata 

Boldness 

Areta  (plant) 

hegeperidi 

Bone 

Ashes 

tcitcipagi 

Bottom 

Assassin 

pualagiri 

Bowl 

Assent 

pieutageri 

Box 

Attention 

igenakutena 

Boyish 

Avaricious 

katciperi 

Brains 

Axe 

katate 

Branch 

Backward 

katco 

Brave 

Bad 

ikwigelero 

Breath 

Bag 

keri 

Breeches 

Bait 

ritheg 

Bridge 

Bald 

paginetena 

Bright 

Balsa 

mapala 

Brilliant 

Band 

tcumpi 

Broth 

Bandage 

biliawakawa 

Brush 

Barbed 

rendikayatka 

Bundle 

nalekli 

yatcawa 

pameletanti 

saperitceri 

ramptionabkali 


thamta 

pitcitca 

kogita 

puekumukandi 

zati 

tehweti 

wapitci 

wesopto 

kwigeleri 

nikali 

tcieteigeriko 

muenikana 

mala 

tcumbi 

ruyu 

samentcekpsali 

mitcawa 

gerari 

hatendi 

imani 

kaspa 

mterihuni 

hipapua 

aintcegi 

kapurali 

pologi 

kobiti 

ratcitca 

wekano 

renlawana 

papananitewa 

hitcaragia 

kunkakigea 

itenti 

kalagiri 

iha 

pupulubandi 

posteteli 


72  TRIBES  OF  EASTERN  PERU 


Button 

fostegi 

Cabin 

yotero 

Cage 

teawa 

Camp 

sana 

Cane 

kanugeriri 

Cane  (wild) 

kogihaci 

Canoe 

kanawa 

Care 

tcako 

Cause 

tcenani 

Cave 

siephepli 

Cavity 

wenama 

Certainly 

klikakli 

Chain 

iuematsa 

Chance 

heritca 

Charcoal 

tcitcisiri 

Cheerful 

nikatharo 

Chieha 

kuya 

Chief 

wigiwi 

Chief’s  name 

klineriwakipiya 

Chonta  (palm) 

iniri 

Chop 

pakastagieri 

Clay 

mapo 

Clearing 

sana 

Clever 

kwigelero 

Cloak 

hitcarata 

Close 

aviku 

Cluck 

kaputa 

Coal  of  fire 

tcitci 

Coarse 

yugepi 

Coat 

kutcpakandi 

Comb 

tceri 

Cook 

ralitcandi  nixi 

Comfort 

meiwala 

Common 

paginirinekopla 

Companion 

nimotsolai 

Conceal 

pateri 

Consent 

ralekli 

Consumed 

retcpahanatka 

Content 

meiwatena 

Convey 

piokanateri 

Cord 

yuketsa 

Corn 

tcigi 

Corpse 

ripanaatea 

Cotton 

wapge 

Coward 

mareti 

Crab 

yotero 

Crazy 

tcinikaneli 

Creature 

mteri 

Crude 

erupt  i 

Cruel 

eetete 

Cup 

sulia 

Cushma 

ikanopi 

Custom 

piwapukineri 

Dance 

pausatiwa 

Danger 

ilakakli 

Dawn 

ratepa  hugini 

Daytime 

ingeni 

Dead 

ripananatka 

Dear 

hitcolero 

Debt 

palikli 

Decoration 

apihaieri 

Deep 

fenhali 

Descent 

twesitnatka 

Ditch 

mitayo 

Discouraged 

iwagiwati 

Dish 

sorotci 

Distant 

wasera 

Ditch 

tubskata 

Door 

ibapto 

Doubtless 

triable 

Down 

aklapulini 

Dress 

katseri 

Drunk 

rimeta 

Dust 

pagi 

Each 

kada 

Each  one 

kadahisiwi 

Early 

uyatsunukawa 

Earth 

huge 

Edge 

spueta 

Egg 

fonaki 

Enclosure 

tcieputeku 

End 

mkatataro 

Enemy 

kaminitcieri 

Enough 

palitcagieri 

Entire 

pegineriko 

Equal 

kwigali 

Estuary 

iswitha 

Even 

ginando 

Evil 

kantci 

Everywhere 

puenemeneriakla 

Exaggerate 

vendiputenani 

Excuse 

palmata 

Fan 

tigenetpui 

Far 

wastcira 

ARAWAKAN  STOCK,  THE  PIRO 


73 


Farm 

Sana 

Handle 

igiepi 

Fast 

hetceri 

Happiness 

puekuatewa 

Fat 

putenani 

Hard 

ciklu 

Fat,  n. 

retuigi 

Harpoon 

tcukurigeri 

Fault 

mekutsuri 

Hat 

sagietpua 

Favor 

pipehageanu 

He 

wali 

Fear 

pikagiawa 

Health 

itcutkali 

Feather 

imegi 

Hearing,  n. 

wegepi 

Fetters 

wima 

Heat 

evi 

Few 

sotsotagi 

Hers 

fo 

Fierce 

kuali 

Hide 

fuemta 

Finally 

nikatatcali 

High 

fenu 

Fine 

kwakeleri 

Hill 

mango 

Fireside 

tcitcisi 

Hill-top 

wesanariha 

Firewood 

tcitci 

His 

ha 

Fishhook 

yumueigi 

Hole 

sapwa 

Flame 

kari 

Honey 

ururapa 

Flat 

entagati 

Hot 

emeta,  emeri 

Flexible 

merete 

Horn 

wekapa 

Floor 

naratika 

House 

pantci 

Fog 

ciarka 

How 

ipitcatiti 

Following 

iroyiani 

Humor 

pasigiewa 

Forest 

inkwainisi 

Hunger 

natcinatkali 

Fresh 

okiadiida 

Hungry 

natcenatkani 

Friend 

namegwini 

Hut 

mteripantci 

From 

ageri 

I 

ita 

Full 

kenandi 

Ice 

katcikleri 

Fuzz 

wisakegia 

Immediately 

ayawatci 

Gain 

hitcka 

Impossible 

epkamerethuli 

Gay 

yuku 

In 

egi 

Gaudy 

eraba 

Inferior 

patenosa 

Gently 

ahikelaklu 

Information 

puenkagenu 

Ghost 

nzamena 

Island 

kaneprekli 

Glance 

reyepi 

Joy 

kwigeletweno 

Go 

piata 

Judge 

rektcikali 

Gold 

thrusti 

Jug 

irapi 

Good 

kwigelero 

Justice 

kanugereri 

Gone 

napukani 

Kind 

satikla 

Grand 

kerini 

Kindness 

powakate 

Group 

putanani 

Ladder 

unkalegea 

Grove 

tciyi 

Lame 

hitcuri 

Gum 

pukigiti 

Large 

keri 

Habit 

nekameriwaklatatano 

Late 

kai 

Hairy 

wigeuktsa 

Lean 

puemnu 

Hall 

kerehata 

Lie,  n. 

kayalukeri 

Hammer 

hitcelaipi 

Lifeless 

repanantka 

Hammock 

tcietci 

Litter 

puentankuteri 

TRIBES  OF  EASTERN  PERU 


74 

Little 

Load 

Long 

Loss 

Low 

Maker 

Male 

Mankind 

Mat 

Meat 

Medicine 

Menstruation 

Merry 

Middle 

Milk 

Aline 

Alirror 

Alore 

Moreover 

Mouthful 

Mud 

Much 

My 

Naked 

Nail 

Name 

Narrow 

Nausea 

Near 

Nearby 

Nearly 

Needle 

Nest 

Never 

New 

New  Year 
Nickname 
No 

Nothing 

Nourishment 

Now 

Never 

Occasion 

Occiput 

Odor 

Old 

Opening 


iwikle 

pukanaptcua 

wekla 

kwevi 

patenosa 

kameretua 

aneri 

eneri 

sateemta 

igeti 

katsupali 

temteha 

keneri 

sukakeli 

tcukba 

wita 

aniafi 

sato 

patetci 

yubika 

ka’ali 

itcolena 

no 

mamkati 
itcegi,  fostagi 
genaka 
etserero 
piusa 

hitcanegwini 

tciapulaku 

itcaweweri 

sapui 

kusitci 

ikiepahugeni 

eruti 

waleruti 

yukegiwaea 

ikia 

malasa 

niktci 

tcawawiwi 

pahugeni 

pakatgi 

haknugi 

rasekata 

bere 

fenhali 


Opposite 

Other 

Ourselves 

Over 

Overhead 

Paddle 

Paint,  n. 

Painted 

Pan 

Paper 

Passion 

Past 

Pepper 

Perhaps 

Piece 

Pitcher 

Place 

Plantain 

Plate 

Platter 

Play 

Plead 

Pocket 

Poison 

Pole 

Pound 

Poor 

Pot 

Power 

Preparation 

Proprietor 

Quick 

Quickly 

Rafters 

Rag 

Rain 

Rainbow 

Rather 

Ready 

Relative 

Resin 

Restless 

Right 

Rind 

Ring 

River 

Roast  meat 


wakani 

pasereta 

witca 

ruyu 

tuakanonaka 

saluhapi 

wiyona 

kayunali 

yomugeri 

kirika 

panakawa 

pukao 

kumuli 

kasitciri 

wastageri 

akbagi 

inigelawaka 

paranta 

paranta 

sirotce 

sepate 

paniugenteri 

zapa 

katcinahaspa 

ahamuana 

penigetciwa 

meganenkatati 

kulpeta  imati 

wemkatali 

pasigitcwa 

kaihari 

iamputi 

yamputi 

ikwansata 

puserimkali 

hina 

tci 

wetcinani 

teenahute 

numuli 

itcali 

ipugahuta 

putekli 

thainta 

pirigieri 

seriha 

pulutere 


ARAWAKAN  STOCK,  THE  PIRO 


75 


Rough 

ipubtceri 

Some 

pimerina 

Rubber 

pegi 

Somehow 

imaguini 

Rule 

fuetana 

Song 

tcikali 

Sad 

puesinika 

Soul 

usamena 

Salt 

tewi 

Sour 

kapsalikatcueri 

Same 

waliku 

Spirit 

kakwali 

Sand 

fsatte 

Stake 

pitcpap 

Sap 

ihiha 

Star 

kakgere 

Satisfactory 

rapoohanta 

Stem 

maserati 

Scalp 

wimta 

Stick 

hukli 

Scarcely 

yumatci 

Still  water 

ipaha 

Seal 

keria 

Stink 

pusi 

Seat 

pteplali 

Stone 

sutli 

Secret 

puetcirukandi 

Stool 

tepleli 

Secure 

wali 

Stop 

atcenakaka 

Sensible 

iukletsa 

Straight 

ethero 

Settlement 

keripubtci 

Strong 

itculi 

Shade 

katciklawaka 

Struggle,  n. 

kwya 

Shame 

patwata 

Stubborn 

kamenitciri 

Shelter 

emagiitceri 

Suck 

hirini 

Shell 

soluta 

Suitable 

makli 

Shirt 

kanopi 

Summit 

fenu 

Short 

tcinehuti 

Sun 

katci 

Shotgun 

tciteiesi 

Support 

tcineri 

Shoulder 

puethana 

Surround 

pirigeri 

Shut 

empaleti 

Swiftly 

tcineyuti 

Sickly 

pawatanto 

Syrup 

putcuakerespa 

Sickness 

kapuhali 

Tail 

funtci 

Side 

wakani 

Tall 

bamiputi 

Sidewise 

sereta 

Teacher 

imakandi 

Sieve 

sihoyi 

Tears 

wegwileha 

Silent 

puetcerugiema 

Then 

wanegweni 

Since 

agieri 

There 

bekka 

Skeleton 

inskaguli 

Therefore 

iguigeli 

Skirt 

emkatceri 

They 

hoapa 

Skirt  (black) 

katcirinama 

Thirsty 

nerenano 

Skull 

ratcitca 

This 

fegera 

Sky 

tawaka 

Thither 

beka 

Slander 

heyalahilyeka 

Thong 

kutcikiateri 

Slap 

wata 

Thorn 

sutci 

Sleep 

wepunawata 

Through 

ituku 

Sleeping 

remka 

Time 

satkapewa 

Slowly 

ahigelaklu 

To 

tcapla 

Smoke 

nontcitcani 

Tobacco 

iri,  idi 

Snuff-taker 

kolipa 

Together 

pawakalinaki 

So 

triakli 

Too  much 

ikwiglari 

Soap 

mukatcutara 

Town 

pubtci 

76  TRIBES  OF  EASTERN  PERU 


Trail 

aterihapu 

When 

hikli 

Trick 

wagerota 

Whence 

hetispukuta 

Trunk 

pologi 

Where 

wakwapeani 

Tube 

huaka 

Wherever 

inuawini 

Tump-line 

appta 

Which 

kleneri 

Twilight 

yatzukawa 

Why 

iritcilenegi 

Twins 

tetcpakakugeni 

Wide 

kerira 

Twist 

psatkapewa 

Wind 

hanati 

Ugly 

ekata 

Wing 

imegi 

Unborn 

katcikleri 

Wisely 

ritcinikwili 

Underneath 

mala 

Witch 

kahuntci 

Unequal 

iputekli 

With 

ima 

Upward 

tuaka 

Within 

itoko 

Useful 

kwanaseri 

Without 

pwotcpageri 

Useless 

mohareli 

Wood 

ahamuana 

Valuable 

ikatciperi 

Wool 

imegi 

Very 

putenani 

Worn-out 

keri 

Vicious 

putenane 

Worse 

aktataputenan 

Vine 

sapi 

Worth 

hikiepwi 

Waist 

wiptcigi 

Worthless 

ibeila 

Warm 

puenkuka 

Wound 

kateinuru 

Waterfall 

kafuhali 

Year 

inewakatka 

Wax 

iururu 

Yes 

ehe,  ewa 

Weapon 

hahali 

Yet 

ikwiegwa 

Wedge 

remaleteli 

You 

puapa 

Well 

huigelero 

Your 

ne 

Wet 

hanatkali 

Yours 

pua 

ARAWAKAN  STOCK,  THE  MASHCO 


77 


MASHCO 

Distribution  and  General  Culture.  The  Mashco,  Moeno,  or 
Sirineiri,  as  they  are  called  by  their  surrounding  neighbors,  be¬ 
lieve  themselves  to  be  related  to  the  Piro.  It  is  a  small  tribe,  and 
occupies  the  territory  on  the  south  of  the  Manu  River,  between 
the  Sutlija  and  upper  Madre  de  Dios  Rivers.  The  Mashco  live 
along  the  rivers,  two  or  three  families  together  in  one  house,  with 
other  houses  a  short  distance  away.  They  often  have  their  fields 
in  a  common  clearing.  Their  houses  are  of  the  common  type  built 
of  poles,  and  covered  with  leaves.  While  they  have  their  fields 
together,  each  family  has  its  own  section.  The  men  hunt  together, 
and  divide  their  catch  equally  among  the  families.  The  men  wear 
cotton  cushmas,  and  the  women  wear  short  cotton  skirts.  They 
paint  their  faces,  hands,  and  feet  for  protection  from  insects,  as 
is  common  among  all  the  tribes  in  the  region.  They  wear  anklets, 
and  arm  and  leg  bands,  but  do  not  mutilate  the  body  in  any  form. 
They  make  very  good  pottery.  They  are  the  only  Indians  left  in 
the  region  who  continue  to  make  and  use  stone  axes. 

Marriage.  In  their  marriage  relations,  they  are  not  as  strict  as 
some  of  the  other  tribes,  for  they  often  marry  Campa  or  Piro. 
The  present  chief  is  a  Piro  who  married  a  Mashco  woman. 

The  Dead.  They  wrap  the  body  together  with  all  its  belong¬ 
ings  in  a  cushma,  and  bury  it  in  a  sand  bar  along  the  banks  of  the 
river;  even  a  man’s  dogs  are  killed  and  buried  with  him.  All 
members  of  the  family  paint  their  faces  black,  and  spend  one  day 
and  night  in  weeping.  The  body  is  carried  to  the  grave  by  two 
men,  the  whole  tribe  going  along.  No  marker  is  used,  and  the 
next  high  water  obliterates  all  traces  of  the  burial. 

Personal  Appearance.  The  Mashco  were  known  first  through 
the  Campa,  who  had  been  in  the  habit  of  capturing  the  Mashco 
for  servants.  The  Mashco  are  larger  than  the  Campa,  and  darker 
in  color  than  the  other  tribes  about  them.  They  are  also  taller 
and  longer  headed.  The  head  measurements  of  the  only  one  I 
was  able  to  measure  were:  length,  187  mm.,  and  breadth,  142  mm., 
giving  a  cephalic  index  of  75.94. 

My  information  about  the  Mashco  was  obtained  from  Sr. 
Baldomero  Rodriguez,  who  lived  in  their  immediate  neighbor¬ 
hood,  and  had  many  of  them  in  his  employ.  I  made  a  long  journey 


78 


TRIBES  OF  EASTERN  PERU 


to  visit  the  tribe,  but  upon  arriving  at  their  river,  learned  they 
had  gone  away,  no  one  knew  where.  After  waiting  for  three  weeks 
and  despairing  of  their  return,  I  was  compelled  to  leave  without 
seeing  them. 


Vocabulary. 


All 

ondupa 

Pay 

amambisbis 

Bad 

yakulueni 

Peccary 

ote 

Body 

nono 

Pineapple 

ihina 

Brother 

yeyi 

Plantain 

apati 

Cause 

kesepi 

Pow  eel  (bird) 

kwelye 

Come 

ena 

Pot 

tcerokutho 

Corn 

hiuje 

Rifle 

amatcipoto 

Cup 

tciromopa 

Saber 

itcapalo 

Drink 

kuthkotai 

Sleep 

titi 

Driver 

ekuli 

Snake 

embi 

Eat 

yembapeta 

Stream 

umai 

Good 

bivi 

Sun 

ne 

House 

kitcapo 

Surge 

tcaraba 

Little 

bapana 

Tapir 

siema 

Lizard 

due 

Two 

gundupa 

Many 

wandupa 

Three 

gundupa 

Moon 

thin 

Turkey 

pano 

Monkey 

tcure 

Turtle 

petha 

Monkey  (black) 

sue 

Uncle 

kokoa 

Move 

mbui 

Until 

kanopoki 

Much 

wandupa 

Wangana  (animal) 

ndieri 

Night 

ne 

Woman 

buavi 

One 

runa 

Yucca 

tai 

PANOAN  STOCK 


History.  The  first  missionaries  from  Lima  who  crossed  the 
Andes  to  the  upper  Amazon  River  found  a  number  of  related 
tribes  speaking  dialects  of  the  same  language ;  they  gave  the  name 
of  the  most  prominent  tribe  to  the  whole  stock.  That  tribe  has 
succumbed  long  ago  to  the  by-products  of  European  civilization, 
but  its  name,  Pano,  survives.  According  to  their  early  tradition, 
the  Pano  came  from  some  place  in  the  North,  near  the  equator, 


Figure  6 

Cashibo  fishing  village 


and  settled  about  the  mouth  of  the  Huallaga  River.  Here  they 
came  into  contact  with  the  Yevera,  who  forced  them  to  move 
southward  into  the  plains  of  Sacramento,  the  region  between  the 
Huallaga,  Ucayali,  and  Pachitea  Rivers.  In  time,  a  half  dozen  or 
more  tribes  were  differentiated  and  established  in  definite  territory 
of  their  own:  most  important  of  these  were  the  Conebo,  Setibo, 
Sipibo,  Cashibo,  Remo,  and  Amahuaca.  The  missions,  first  es¬ 
tablished  by  Father  Juan  de  Sucero  in  1686,  later  brought  Indians 
from  various  tribes  together  in  villages.  The  Indians  became  dis¬ 
satisfied,  however,  largely  because  diseases  introduced  by  traders 
were  scattered  among  all  the  tribes.  The  people  died  by  thou¬ 
sands,  and  many  tribes  disappeared  entirely.  Marcoy  (page  576) 
says  that  in  the  Eighteenth  Century,  a  hundred  and  twenty-seven 


79 


80 


TRIBES  OF  EASTERN  PERU 


tribes  were  recorded  along  the  upper  Amazon  and  its  tributaries; 
now  only  twenty-nine  remain.  There  was  a  general  uprising 
among  the  Indians  in  1768,  the  mission  stations  were  destroyed, 
and  many  of  the  missionaries  were  killed.  Of  the  missions  in  Peru, 
which  in  the  middle  of  the  Eighteenth  Century  numbered  nearly 
one  hundred  and  fifty,  only  nine  remained  in  1875.  On  account 
of  the  activity  of  these  early  missionaries,  the  beliefs  and  customs 
of  all  the  tribes  in  that  region  were  so  modified  that  it  is  impossible 
today  to  rebuild  their  ancient  culture.  Traditions  survive  that 
the  Pano  had  bark  paper  upon  which  they  kept  hieroglyphic  rec¬ 
ords  of  divisions  of  the  year,  dates,  and  important  facts;  that  they 
carved  idols  of  their  deities;  worshipped  the  sun  and  fire;  and 
practised  the  rite  of  circumcision.  These  accounts  are  not  well 
authenticated,  and  we  shall  never  know  what  the  facts  were.  The 
attempts  at  hieroglyphic  writing  made  for  me  were  not  at  all  suc¬ 
cessful.  No  one  except  the  man  making  the  marks  could  tell  what 
they  were,  hence  I  do  not  reproduce  them  here. 


CONEBO 

Distribution.  The  largest  of  the  Panoan  tribes  at  the  present 
time  is  the  Conebo,  which  occupies  the  territory  along  both  sides 
of  the  Ucayali  River  about  Cumarea,  in  latitude  10°  south.  For¬ 
merly  the  tribe  numbered  several  thousand,  but  today  there  are 
not  more  than  five  hundred  remaining.  They  are  the  Indians  most 
commonly  found  in  the  employ  of  the  rubber  men  all  along  the 
river.  They  say  they  are  brothers  of  the  Inca,  and  that  there  is  a 
branch  of  their  tribe  called  Inca.  My  best  information  was  ob¬ 
tained  from  a  Conebo  man  through  an  educated  Macheyenga, 
Samisiri,  as  an  interpreter,  and  from  Dr.  Baldimero  Rodriguez,  a 
Spaniard,  who  had  lived  many  years  among  the  Conebo,  and  spoke 
their  language  well. 

At  Cahuide  we  found  a  Conebo  man  married  to  a  Macheyenga 
woman  who  spoke  both  Macheyenga  and  Conebo.  By  using 
Samisiri  as  interpreter,  we  were  able  to  get  a  vocabulary  and  an 
account  of  certain  Conebo  customs  and  beliefs.  The  man  did  not 
remember  his  Conebo  name.  He  came  from  down  the  Ucayali 
River  where  he  had  been  used  for  several  years  by  rubber 
gatherers.  When  his  first  wife  died,  he  brought  his  only  son  to 


PANOAN  STOCK,  THE  CONEBO 


81 


the  Javero  River,  and  married  the  Macheyenga  woman.  His 
wife’s  Conebo  name  is  Kaiyanovi,  and  his  son’s  is  Waringoci. 

The  original  home  of  the  Conebo  tribe,  according  to  the  ancient 
tradition,  was  around  twenty-three  small  lakes  along  the  Urubamba 
River,  two  or  three  days  in  canoe  below  Sepahua,  or  six  days  above 
the  mouth  of  the  Tambo.  Eleven  lakes  were  on  the  left  of  the 
river  and  twelve  on  the  right,  and  all  were  entered  by  canoes  from 
the  Ucayali  through  small  communicating  rivers.  Some  tribes  are 
still  living  in  this  region.  The  names  of  the  lakes  from  south  to 


Figore  7 

Conebo  tobacco  pipes  of  wood  with  stems  of  bird  bone.  (2/7.) 


north  are:  Siboya,  Ankia,  Vinoya,  Comairiya,  Toboya,  Nosotobia, 
Sawaiya,  Aroya,  Pasaya,  Hanapansia,  and  Sanpiya  on  the  left;  and 
Sunapavora,  Panaosa,  Masio,  Kako,  Amakadia,  Sipidia,  Sararaya, 
Ipaiyira,  Natoiki,  Komangiya,  Taoqua,  and  Pakatca  on  the  right. 
We  passed  along  this  river,  but  were  unable  to  learn  of  any  such 
lakes.  They  were,  no  doubt,  mere  bayous,  the  names  of  which  have 
been  forgotten,  and  not  lakes.  There  are  many  of  them  along  the 
Urubamba  and  Ucayali  Rivers,  frequented  by  the  Indian  fisher¬ 
men.  Villages  are  often  built  on  the  high  banks  of  these  pro¬ 
tected  bayous. 

Houses.  The  Conebo  build  quadrangular  houses,  and  orient 
them  north  and  south.  The  southern  end  is  left  open  to  the  ridge, 
while  the  northern  end  has  a  circular  projection,  and  is  roofed  to 
within  four  feet  of  the  ground.  The  roof  on  the  sides  of  the  house 
extends  to  within  three  feet  of  the  ground. 

A  typical  house  measures  forty-four  feet  long  and  twelve  feet 
wide,  with  six  posts  five  feet  high  and  five  inches  in  diameter  on 
each  side.  The  northern  semicircular  end,  which  extended  four 


82 


TRIBES  OF  EASTERN  PERU 


feet  beyond  the  square,  is  supported  by  two  posts.  The  ridge 
pole  is  supported  by  four  forked  posts,  six  inches  in  diameter  and 
ten  feet  high.  There  are  no  cross  ties  of  any  kind,  not  even  at  the 
end  of  the  house.  The  roof  is  supported  by  thirty-four  rafters, 
seventeen  on  each  side,  and  fourteen  laths,  seven  on  each  side. 
The  roof  is  made  of  long  palm  leaves,  put  on  with  the  butt  of  the 
frond  at  the  ridge.  The  leaves  of  the  left  side  of  the  frond  are  bent 
to  the  right  at  an  angle  of  forty-five  degrees,  and  three  or  four  are 
tied  together  to  the  laths  in  three  places.  The  west  roof  is  put  on 
first,  beginning  at  the  northern  corner.  The  east  roof  is  allowed 
to  project  eight  or  ten  inches  above  the  west  roof.  The  method  of 
building  and  roofing  the  house  reveals  the  fact  that  the  storms 
come  from  the  north  and  east.  These  roofs  last  for  five  or  six  years, 
when  they  must  be  renewed.  The  poles  and  roof  are  all  tied  on 
with  strips  of  the  bark  of  the  balsa  tree  ( Cecropia ).  This  house 
had  three  fires,  and  three  large  mats,  which  would  indicate  that  it 
was  occupied  by  three  families.  The  fires  are  always  just  under 
the  roof  on  the  west  side,  winch  allows  most  of  the  smoke  to  escape, 
and  also  allows  the  larger  logs  used  for  the  fire  to  extend  outside. 
The  fire  is  made  of  three  large  logs  with  ends  so  placed  together 
that  they  serve  as  a  tripod  for  the  large  cooking  pot;  if  an  extra 
pot  is  needed  another  log  is  placed  between  two  of  these.  By  this 
means,  fire  is  easily  kept,  and  quickly  kindled  by  the  use  of  small 
sticks  between  the  large  logs.  It  is  an  effective  and  economical 
method.  The  Conebo  use  no  hammocks,  but  sleep,  wrapped  in 
their  cushmas,  on  mats  on  the  floor  without  mattress  or  head-rest. 

Dress  and  Ornamentation.  Conebo  men  wear  plain  white,  dyed, 
or  painted  cotton  cloth  cushmas  and  embroidered  trousers.  They 
often  go  without  their  trousers,  which  are  considered  more  ap¬ 
propriate  for  dress  occasions.  The  women  wear  cotton  skirts  and 
shoulder  cloaks  (plate  11,  b).  These  they  usually  dye  black,  and 
often  embroider  the  skirts.  Sometimes,  instead  of  the  cloak,  they 
wear  a  waist  with  short  sleeves.  The  women  gather  wild  cotton, 
spin,  and  weave  it.  The  men’s  cushmas  are  often  painted  by 
stretching  them  on  the  ground,  and  applying  black  paint  in  beauti¬ 
ful  geometrical  designs  with  a  brush  or  a  strip  of  bamboo. 

Men  and  women  wear  long  necklaces  of  seeds  or  animal  teeth; 
close-fitting  necklaces  of  beads ;  and  bracelets  and  anklets  of  woven 
cotton  fringed  with  hair  or  teeth.  The  anklets  are  sometimes 


Peabody  Museum  Papers 


Vol.  X,  Plate  10 


Conebo  Indian  pottery  vessels.  (1/11.) 


/ 


PANOAN  STOCK,  THE  CONEBO 


83 


woven  in  place.  The  men  also  wear  around  their  necks,  hanging 
down  their  backs,  a  finely  woven  band  of  cotton  to  which  is  at¬ 
tached  the  “  utcate,”  the  use  of  which  is  described  on  another 
page.  The  men  carry  with  them  at  all  times  their  trinket  bags, 
which  contain  their  toilet  articles  and  small  implements:  their 
tweezers  for  extracting  the  beard,  a  bit  of  mirror,  a  comb  made  of 
spines  split  from  the  chonta  palm,  fruit  of  the  genipa  or  a  kernel 
of  arnotto  for  paint,  a  lump  of  wax,  and  a  ball  of  thread  for  repair¬ 
ing  their  arrows. 

Food  Supply.  The  Conebo  have  good  fields,  and  grow  all  the 
vegetables  and  fruits  common  to  the  tribes  of  the  region,  but  they 
are  the  great  fish  and  turtle  eaters  of  the  upper  Amazon.  It  is  said 
that  the  Conebo  are  never  found  where  there  are  not  plenty  of 
fish.  They  prefer  fish  to  game  while  most  of  the  other  tribes  prefer 
game.  They  use  the  bow  made  of  chonta  palm  {Oreodoxa) ,  and 
arrows  of  wild  cane  ( Gynerium  saccharoides) .  The  blowgun  they 
obtain  by  barter  from  the  Jivaro.  The  harpoon,  with  toggle  head 
and  float  of  a  short  piece  of  balsa  wood,  would  seem  to  be  a  native 
invention.  Acuna  (page  80)  says  the  Indians  of  the  lower  Amazon 
use  harpoons.  The  harpoon  is  used  to  catch  the  paiche  ( Vastus 
gigas),  which  feeds  in  the  quiet  water  along  the  bayous.  It  is  a 
large  crimson  scaled  fish,  growing  to  a  length  of  eight  feet.  The 
Indians  remove  the  skin,  cut  the  flesh  into  large  flat  slabs,  salt  it, 
and  hang  it  out  to  dry.  When  properly  cared  for  it  will  keep  for 
several  months.  They  also  catch  the  sea-cow  ( Manatus  australis), 
and  preserve  its  flesh  in  the  same  way.  Large  turtles  are  captured 
when  they  go  out  to  lay  their  eggs  on  the  sand  bars  in  the  dry 
season.  The  men  build  a  blind,  or  hide  in  the  shadow  of  some  tree 
on  a  moon-lit  night,  until  the  turtles  come  out  some  time  after 
midnight,  then  rushing  from  their  hiding  place  they  turn  them 
over  on  their  backs,  rendering  them  helpless.  The  mpn  carry  the 
turtles  home,  and  keep  them  in  pens  or  artificial  ponds  until  needed 
for  food.  The  eggs  are  collected  in  large  numbers,  crushed  and 
preserved  with  salt  in  earthenware  jars  for  two  or  three  months. 
Formerly  the  turtles  were  fattened  and  sold  to  the  missions.  The 
egg  is  half  the  size  of  a  hen’s  egg,  and  very  good  eating. 

Canoes.  The  Conebo  are  the  best  canoe  builders  in  the  whole 
region,  but  are  not  better  canoemen  than  the  Piro.  All  their 
canoes  are  the  regular  dugout  type,  made  from  the  red  cedar  or 


84 


TRIBES  OF  EASTERN  PERU 


of  capironi  ( Cedrela  odorata),  known  as  the  canoe  tree,  which  grows 
from  three  to  six  feet  in  diameter,  very  tall,  straight,  and  free  from 
knots.  The  largest  canoes  are  forty  feet  long,  four  and  a  half  feet 
wide,  and  two  anil  a  half  feet  deep.  The  bow  is  bluntly  pointed, 
while  the  stern  has  a  broad  flat  extension  used  as  a  seat  for  the 
steersman.  Canoes  are  made  without  keel,  because  of  the  easier 
handling  in  rapid  waters.  The  sides  are  worked  down  very  thin. 
Although  the  tree  works  easily  when  green,  it  is  hard  to  split 
when  dry.  They  formerly  burned  out  the  canoe,  controlling  the 
fire  with  wet  leaves,  but  now  they  use  an  adze.  The  canoes  are 
usually  plain,  but  they  are  sometimes  painted  in  geometrical  de¬ 
signs.  The  paddle  is  made  with  great  care  from  capironi,  or  from 
the  broad  flat  root  of  the  ohe  tree.  It  is  five  and  three  quarters 
feet  long  and  seven  and  a  half  inches  wide,  painted  in  elaborate 
geometrical  designs  in  black. 

The  Dead.  When  a  man  dies  he  is  wrapped  in  his  cushma,  and 
his  face,  hands,  and  feet  are  painted  black  for  burial.  His  bows 
and  arrows  are  placed  at  his  side  and  buried  with  him,  while  his 
canoe  is  broken  to  pieces.  As  the  body  lies  on  the  floor,  the  women 
relatives  dance  around  the  corpse,  holding  up  their  hands,  and 
singing  the  song  of  the  dead.  The  men  sit  outside  the  house  drink¬ 
ing  chicha.  At  sunset  the  body  is  buried  in  the  earth  floor  of  the 
house,  on  its  back,  at  full  length.  Formerly  the  body  was  placed 
in  a  large  jar,  sealed,  and  buried  in  the  floor.  When  a  woman  dies, 
her  necklaces  and  other  ornaments  are  buried  with  her,  and  all 
her  cooking  utensils  are  broken.  The  family  continues  to  live  in 
the  house.  A  widow  cuts  her  hair  and  weeps  at  intervals  for  a  time, 
but  there  is  no  other  sign  of  mourning. 

Religion.  The  Conebo  believe  in  a  creator,  who  was  once  on 
earth  when  he  made  men,  animals,  plants,  mountains,  and  valleys, 
but  is  now  in  the  sky,  from  whence  he  watches  the  actions  of  men. 
He  is  called  Otcipapa,  or  grandfather.  They  offer  him  neither 
homage  nor  devotion  of  any  kind.  They  believe  in  an  evil  spirit, 
called  Urima,  who  lives  in  the  earth.  All  evils  are  attributed  to 
his  influence.  They  fear  him,  and  refrain  from  mentioning  his 
name,  but  address  no  petitions  to  him. 

Music.  The  Conebo  are  not  particularly  musical,  yet  they  have 
flutes  and  Pan’s  pipes  of  bamboo  joints,  which  are  used  by  individ¬ 
uals  for  their  own  amusement  .  The  music  here  recorded  was  heard 


PANOAN  STOCK,  THE  CONEBO 


85 


sung  and  whistled  by  many  different  persons  upon  many  occasions. 
No  words  were  used,  but  the  music  was  hummed  in  a  low  voice. 


A  . ^ . 

- 7 - - - 0 - — 

- 1 - = - # - - 

0 — 

*  * 

- 1" 

H — 

* — I - 

z=±= 

•  #  '  -f 

\ — i — i — i — 

l:, 

<1  J 

.o.br  i— i 

H — 

- F — 

* — * — > 

— J - M 

- !■» - 

w — 1 — 

- - - 0 - 

— H 

tJ 

> 

9 

0000  .  ' 

Marriage.  The  Conebo  permit  plural  marriages,  but  few  men 
other  than  the  chief  have  more  than  one  wife.  There  is  no  formal 
marriage  ceremony,  but  the  approval  of  the  head-man  must  first 
be  secured,  and  then  the  girl’s  father  must  be  consulted.  After 
the  marriage  the  man  may  live  with  his  wife’s  father,  until  he 
clears  a  field  and  builds  a  house.  When  the  marriage  has  been 
agreed  upon,  a  fiesta  is  arranged  for  a  moonlit  night.  Abun¬ 
dance  of  intoxicating  drink  is  manufactured  for  the  occasion  and 
all  dance  and  drink  freely  late  into  the  night.  The  girl  to  be  mar¬ 
ried  is  taken  in  charge  by  some  older  women,  and  after  she  has 
been  given  drink  until  she  is  overcome,  they  build  a  platform  of 
split  balsa  logs,  lay  the  girl  upon  it,  tie  her  legs  apart  to  two  up¬ 
right  poles,  and  then  perform  the  operation  of  defloration  with  a 
bamboo  knife.  During  this  time  the  others  have  continued  the 
dance.  The  girl,  when  the  dance  is  finished,  becomes  the  man’s  wife 
without  other  ceremony,  and  takes  him  to  her  father’s  house. 

This  custom  of  defloration  is  common  among  all  the  Panoan 
tribes.  Its  origin  and  import  are  impossible  now  to  determine. 
Among  some  tribes  an  old  man  performs  the  operation.  The 
Panoan  worship  the  moon:  as  the  performance  takes  place  at  the 
full  of  the  moon,  it  is  easy  to  imagine,  as  some  of  them  do,  that  the 
ceremony  is  in  the  nature  of  a  sacrifice  of  virginity  to  the  moon. 
It  is  a  common  saying  that  the  moon  makes  women  of  the  girls. 
When  you  ask  a  man  why  the  operation  is  performed,  he  will 
either  say  that  he  does  not  know,  or  that  it  is  a  way  of  letting 
everybody  know  the  girl  is  a  virgin.  Whatever  the  origin,  this 
public  performance  would  have  a  powerful  influence  in  stimulating 
virtue.  When  asked  if  a  man  would  take  the  girl  in  case  the  women 
reported  she  was  not  a  virgin,  they  reply  that  all  girls  are  virtuous. 


86 


TRIBES  OF  EASTERN  PERU 


When  there  are  two  or  more  wives,  each  has  her  own  sleeping 
mat,  fireplace,  and  cooking  utensils.  Each  wife  gives  the  husband 
a  part  of  the  food,  which  he  eats  apart,  and  when  he  has  finished, 
the  wives  eat  what  is  left.  Boys  eat  with  their  fathers,  and  girls 
with  their  mothers. 

Before  a  girl  reaches  puberty,  or  in  other  words  is  eligible  for 
marriage,  her  mother  makes  a  very  large  earthenware  jar,  capable 
of  holding  twenty  or  more  gallons.  This  is  intended  to  hold  the 
intoxicating  drink  for  the  daughter’s  defloration  ceremony.  The 
drink  is  made  by  girls  who  chew  the  root  of  sweet  cassava  ( Mani - 
hot  aip%)  in  order  to  mix  the  saliva  with  the  juices  of  the  plant  and 
start  fermentation.  Pulverized  corn  is  sometimes  added  to  the 
masticated  cassava,  the  whole  mixed  with  water,  and  allowed  to 
sit  in  the  sun  until  sufficiently  ripe  to  satisfy  the  taste,  when  it  is 
strained  through  a  long  basket,  and  stored  away  in  the  large  jar. 

Personal  Appearances.  The  Conebo  admire  a  flat,  broad  head, 
and  plump  arms  and  legs.  Soon  after  birth,  the  child’s  head  is 
bound  with  a  board  on  the  forehead  and  a  pad  of  cotton  behind. 
This  bandage  is  kept  in  place  for  five  or  six  months,  which  insures 
the  permanency  of  the  deformation.  This  method  is  followed  also 
by  the  Sipibo,  and  this  accounts  for  the  high  cephalic  index  of 
these  two  tribes  (plate  18  and  figure  9).  Men  and  women  of  all  the 
Panoan  tribes  wear  constrictions  on  the  arms,  wrists,  and  ankles. 
These  are  worn  tightly  enough  to  interfere  slightly  with  the  circu¬ 
lation,  causing  a  deposition  of  fat  in  the  tissues,  and  producing 
the  desired  plumpness  of  limbs. 

Pottery.  The  Conebo  women  are  the  best  potters  in  the  whole 
Amazon  Valley  (plate  10),  but  they  are  followed  very  closely  by 
their  Sipibo  neighbors.  The  pottery  made  by  these  two  tribes  is 
supplied  by  exchange  to  many  other  tribes  throughout  the  Ucayali 
River  and  its  tributaries.  The  Conebo  make  more  pottery,  and 
hence  their  name  is  attached  to  all  the  pottery  of  the  two  tribes. 
The  materials  and  decorations  used  by  the  two  tribes  are  practi¬ 
cally  identical,  and  the  processes  are  the  same,  but  the  Conebo  are 
better  mechanics  and  the  more  skilful  artists.  While  it  is  impos¬ 
sible  to  determine  which  tribe  made  a  piece  of  common  pottery, 
one  may  be  quite  certain  that  the  finer  examples  were  manu¬ 
factured  by  the  Conebo. 

The  materials  are  all  obtained  locally.  The  white  clay  is  col- 


Peabody  Museum  Papers 


Vol.  X,  Plate  11 


Panoan  garments:  a,  Sipibo  man’s  cushma;  5,  Conebo  woman’s  shoulder  blanket.  ( 1/15.) 


/ 


PANOAN  STOCK,  THE  CONEBO 


87 


lected  from  the  river  banks  at  low  water,  and  the  pottery,  on  this 
account,  is  made  during  the  dry  season.  The  ash  or  bark  of  the 
ohe  tree  ( Licania  utilis),  or  of  some  other  tree  giving  a  very  fine 
white  ash,  is  mixed  with  clay  in  an  old  pot  where  it  can  be  kept 
clean.  When  the  clay,  mixed  with  water,  has  reached  the  desired 
consistency,  a  small  lump  is  rolled,  between  the  hands  or  on  a 
board,  into  a  long  fillet,  the  size  depending  upon  the  thickness  of 
the  pot.  This  is  then  placed  around  the  edge  of  the  pot  under 
construction,  squeezed  into  place  by  the  fingers,  and  smoothed  by 
holding  a  stone  on  the  inside,  and  rubbing  with  a  shell  on  the  out¬ 
side.  Thus  the  worker  goes  around  and  around  the  pot,  until  it 
is  completed.  No  wheel  is  known;  the  pot  sits  in  the  sand  or  on  a 
board.  The  necks  of  the  smaller  pots  are  made  separately,  and 
luted  on. 

The  small  drinking  bowls  are  made  exceedingly  thin,  and  in  per¬ 
fect  form.  The  rim  is  trimmed  with  the  teeth,  moistened  with  the 
tongue,  and  finished  with  the  thumb  nail.  When  the  pot  is  finished, 
it  is  allowed  to  stand  in  the  shade  until  it  has  hardened,  then  it  is 
smoothed  and  polished.  If  it  is  a  cooking  pot,  it  is  fired  at  once; 
if  it  is  to  be  painted,  a  thin  slip  of  very  fine  white  clay  is  first  ap¬ 
plied,  and  when  dry  the  decoration  is  laid  on  with  a  strip  of  bam¬ 
boo.  Yellow  clay  is  used  for  yellow  slip,  and  red  stone  for  red  slip. 
The  large  rough  pots  are  placed  in  a  slow  open  fire,  and  thoroughly 
burned.  The  large  puberty  pots  are  burned  by  placing  them  up¬ 
side  down  on  a  tripod  of  three  smaller  pots,  and  covering  them 
with  a  great  heap  of  dry  thorny  bamboo,  then  a  fire  is  built  under¬ 
neath,  and  fed  with  the  same  material.  By  this  method  very  little 
smoke  is  produced,  and  the  intensity  of  the  heat  can  be  controlled. 
The  fine  drinking  bowls  are  treated  very  differently:  a  large  pot 
with  a  hole  in  the  bottom  is  placed  on  three  stones,  or  more  often 
three  piles  of  inverted  pots  and  the  bowls  to  be  fired  are  inverted 
inside  the  large  pot.  The  first  one  is  placed  over  the  hole  and  ashes 
poured  around  and  over  it,  and  others  are  inverted  over  this,  until 
the  pot  is  full,  or  all  are  used.  A  slow  fire  is  kept  burning  under 
the  large  pot  until  all  are  well  baked,  then  they  are  taken  out  one 
at  a  time,  and  while  hot,  melted  copal  is  poured  over  them.  This 
accounts  for  the  glazed  appearance  characteristic  of  this  pottery. 

The  various  designs  used  in  the  decoration  of  the  pottery  must 
have  had  some  symbolic  significance  in  the  beginning,  but  at 


88 


TRIBES  OF  EASTERN  PERU 


present  no  one  seems  to  know  the  symbolism.  They  say  they  have 
always  used  these  forms.  Similar  designs  are  used  in  making  their 
bead  necklaces,  in  painting  their  cushmas,  and  in  decorating  their 
paddles,  tobacco  pipes,  etc. 

The  rough  pottery  is  used  for  ordinary  cooking  purposes;  the 
small  bowls,  for  dipping  food  and  drink  from  the  larger  pots;  the 
larger  bowls,  for  passing  drink  to  guests;  the  larger  jars  with 
short  necks,  for  carrying  and  storing  water;  and  the  largest  of  all 
are  made  primarily  to  hold  the  intoxicating  drink  used  at  the 
puberty  ceremony  for  girls,  and  later  used  for  storage  purposes. 
The  largest  of  these  chicha  jars  so  far  reported  is  one  in  the  Uni¬ 
versity  Museum,  Philadelphia,  collected  by  the  author  in  1914, 
which  is  four  feet  two  inches  across,  and  three  feet  high. 

Grammar.  The  plural  is  formed  by  adding  ‘  bu  ’  to  the  singular: 
dog,  otciti;  dogs,  otcitibu;  parrot,  wawa;  parrots,  wawabu.  The 
masculine  adds  ‘  embu  ’  to  the  singular  or  plural,  and  the  feminine 
adds  ‘aibu’;  dog,  otciti;  dog,  m.,  otcitembu;  dog, /.,  otcitaibu. 

The  conjugation  of  four  verbs,  be,  speak,  live,  and  bring,  follows: 


Singular 

1  iadiki 

2  suaikimi'iki 

3  hariki 


TO  BE,  UNANKU 


PRESENT 

Plural 

nowariki 

matoi'iki 

haboriki 


Singular 

1  buenduraku 

2  miaraibirei 

3  haraki 


IMPERFECT 

Plural 

kaurakatiriki 

matokimimoabukanai’ 

rambakandosiwa 


Singular 

1  katanki 

2  minkikatana 

3  karaka 


PAST 

Plural 

nuarakatinki 

matokibotakatankenda 

burakanki 


TO  SPEAK,  YOYOIKE 


Singular 

1  uriyoyoikai 

2  miasayoyoiwe 

3  owariyoyoikai 


PRESENT 


Plural 

nowarayoyoiku 
malokeyoyoikai 
o  wa  bob  iyoy  o  ika  i 


CONDITIONAL 

Singular  Plural 

1  yoyoitiraibire  norawutsatiayoyoitiki 

2  yoyoitibiraiki  haskatarayoyoiberikati 

3  haberayoyoitibiriki  haskalarayotoikati 


IMPERFECT 

1  warayoyoikatiai  noaborayoyoikatiai 

2  warayoyoikatiai  moarayoyoikatiai 

3  warayoyoikatiai  moarayoyoikatiai 


PRESENT  PERFECT 

1  uramananku  nowararanku 

2  mironkininanku  haskalaronkianku 

3  haskalaronkinanku  haskaronkiyoyoikanku 


PANOAN  STOCK,  THE  CONEBO 


89 


PAST 

1  liyarayoyoikai  miyakemiyoyoika 

2  miyakiyoyoka  miyarayoyoikenki 

3  miyarikiyoyoka  miyarayoyoikenki 

FUTURE 

1  yereyoyoiki  nowarayoyoitiiki 

2  yoyoiwui  haborayoyoitibiriki 

3  yoyoirabiratiiki  haborayoyoitibiriki 

PAST  PARTICIPLE 

haroyoyoiku 


PAST  PERFECT 

1  haskataraunyoyoi-  haskatankemiyoyoiku 

antanku 

2  haskatarakeman-  haskatankemiyoyoiku 

anki 

3  eroyoyoikambaiki  wabarahaskalanyoyo- 

ikai 

IMPERFECT  PRESENT  PARTICIPLE 

yoyoiwu  harayoyoikai 

PRESENT  PERFECT 
IMPERATIVE 

haberayoyoiviraku 


TO  LIVE,  HARAKA 

PRESENT  FUTURE 


Singular  Plural 

1  urahaku  noahano 

2  miakihariva  matokihariva 

3  haiirahaku  harakanku 

IMPERFECT 

1  haiirahakatitai  haiiranoahakati 

2  haiirahakatie  miakihaii’ikatia 

3  harakati  haiirahakatikanu 


Singular 

1  urihabirati’iki 

2  harivandosiwu 

3  haraviraku 


Plural 

ninononhanonku 

handosiwu 

haraverakanku 


CONDITIONAL 

1  harakianku  norahativiriki 

2  haravimirahakanku  mirahati’iki 

3  haravirakanku  harakanti’iki 


PRESENT  PARTICIPLE 

haraka 


PAST 


1  urahakatie 

2  miakihaiikatie 

3  habutaraipownika 


noarahaku 

noararamahaiipowniku 

haiirahapownikanku 


PAST  PARTICIPLE 

haiirahakatitai 

IMPERATIVE 

nendurahaku 


TO  BRING,  URAVIKAI 


PRESENT 


Singular 

1  rabuiteiki 

2  abuikima 

3  haraibuti’iki 


Plural 

nora’abuiti’iki 

nundosiwu 

wabungbuti’iki 


FUTURE 

Singular  Plural 

1  erabuti’iki  norabuti’iki 

2  nunkibuti’iki  bundusiwa 

3  bukinka  haborabuti’iki 


1  urabuku 

2  menkibua 

3  burkima 


PAST 

norabuku 

minkibua 

marabukanki 


CONDITIONAL 

1  burati’iki  noraburbuirati’iki 

2  bucongdoconk  bendosimi 

3  haraburburati’iki  harabuti’iki 


PRESENT  PARTICIPLE  PAST  PARTICIPLE  IMPERATIVE 

burconghaienawa  marabwaku  iraki 


90  TRIBES  OF  EASTERN  PERU 


ADJECTIVE  PRONOUNS 


Anything 

hawidi’ibidai 

All,/. 

aiinvobitcoditi 

Some 

yamerdiki 

All,  TO. 

itceritsanaii 

A  few 

tsowarihovida 

Same 

harliki 

Nobody 

howana 

Sufficient 

yamatanerake 

Nothing 

maraiyamasai 

Both 

drabui 

Much 

itcaliti 

Each  one 

habitcorilai’i 

Few,  to. 

yamataniraker 

Other 

oitsa 

Every,  m. 

havitci 

Such  a 

ha’adi 

Every,  /. 

hatioavia 

Something 

hardiki 

Either 

owitsaraskaravitci 

PERSONAL  PRONOUNS 

I 

iya,  ilya  We 

witsanawa,  noabu 

Thou 

yebitco,  mia  You 

natoti,  matobu 

He 

drabui.  eanato  They 

yawitsarasiba  nawa. 

She 

hatinetoti,  owa 

owabu 

POSSESSIVE  ADJECTIVES 

Mine 

nokona  Ours 

habati 

Thine 

hawina  Yours 

hawina 

His 

seitsa  Theirs 

kokui 

DEMONSTRATIVE 

ADJECTIVES 

This,  to. 

nato 

That,  distant,  m. 

hadlki 

This,/. 

nokonarikinekto 

That,  distant.  /. 

hlcimeyakata 

That,  to. 

howirato 

These 

oyakaka 

That,/. 

owadi 

COMPARISON 

Good 

hai'inkinokawe 

Sour 

pagi 

Better 

hakontiki 

Sourer 

makac 

Best 

hakontiki 

Sourest 

makac 

Bad 

hakomolikisinai 

Much 

iteariki 

Worse 

vinokai’idake 

More 

itcebideska 

Worst 

haskirasabutsanake 

Most 

itcemiliki 

Sweet 

wata 

Little 

kimca 

Sweeter 

watacema 

Less 

itcamecigo 

Sweetest 

watacema 

Least 

itcameeigo 

PAN 0 AN  STOCK,  THE  CONEBO 


91 


Vocabulary. 

THE  FAMILY 


Family 

itcarikanonkai’ibo 

Brother 

honiboci 

Man 

werbo 

Sister 

sevi 

Woman 

ai’ibo 

Son 

yosi 

Husband 

mia 

Daughter 

yosa 

Wife 

nokoeni 

Child,  m. 

otco’atonk 

Grandfather 

otcipapa 

Child,/. 

mici 

Grandmother 

tetacko 

Boy 

waka 

Father 

papa 

Girl 

yosa 

Mother 

teta 

Infant 

tcakitcora 

Uncle 

tciopapa 

Grandson 

kai’ibo 

Aunt 

natci 

Granddaughter 

tsano,  tetaciko 

PARTS  OF  THE  BODY 

Body 

yamarakanami 

Stomach 

poko 

Flesh 

nami 

Belly 

poro 

Skin 

bici 

Arm 

hatioya 

Bone 

saotc 

Forearm 

poya 

Skull 

manapu 

Upper  arm 

kici 

Head 

mapo 

Lower  arm 

vitais 

Hair 

woa 

Elbow 

poenki 

Hair,  white 

wos 

Wrist 

muituki 

Face 

vimano 

Joint 

pontonko 

Beard 

koimi 

Hand 

maka 

Eye 

vero 

Palm 

mikenopas 

Eyebrow 

verokosini 

Thumb 

mikana 

Ear 

paveki 

Nail 

mansis 

Nose 

dretci 

Finger 

miatoti 

Mouth 

kusa 

Index  finger 

icama’oha 

Tooth 

seta 

Patella 

drabosa 

Tongue 

hana 

Foot 

tai’ipoga 

Neck 

teton 

Sole  of  foot 

tai’inopas 

Shoulder 

vaska 

Toes 

tai’imontis 

Back 

karso 

Heel 

tai’itciponk 

Side 

espi 

Ankle 

tai’itongo 

Breast 

slrotci 

CARDINAL 

POINTS 

North 

paro 

Southwest 

natokayavi 

South 

tcipunki 

Southeast 

natotcipunki 

East 

varipikoti 

Zenith 

nato’abutciki 

West 

varihikita 

Nadir 

maiwitcitco 

Northwest 

nendoriki 

Up  river 

parorebuki 

Northeast 

nendoriparatcipunki 

Down  river 

toipunki 

92 


TRIBES  OF  EASTERN  PERU 


UNIVERSAL  SYSTEM 

The  Conebo  have  words  for  one  and  two  only;  four  is  sometimes  two 
and  two,  while  all  the  other  words  are  taken  from  the  Quichua  instead  of 
the  old  Panoan.  The  Quichua  is  like  the  northeastern  Peruvian  dialect. 
I  do  not  now  attempt  to  account  for  this  borrowing. 


1  havitco 

14  tcunka  tcusku 

2  rabui 

15  tcunka  pitcika 

3  kwimica 

16  tcunka  sokota 

4  tcusku 

17  tcunka  kantcis 

5  pitcika 

18  tcunka  pusak 

6  sokota 

19  tcunka  iskun 

7  kantcis 

20  rabui  tcunka 

8  pusak 

21  rabui  tcunka  havitco 

9  iskun 

22  rabui  tcunka  rabui 

10  tcunka 

30  kwimica  tcunka 

1 1  tcunka  havitco 

31  kwimica  tcunka  havitco 

12  tcunka  rabui 

40  tcusku  tcunka 

13  tcunka  kwimica 

50  pitcika  tcunka 

VERBS 

be 

olnke 

move 

lamarakaka 

buy 

howakope 

paddle 

hSwenake 

call 

kernake 

paint 

masa 

carry 

seyake 

painted 

masaawa 

chop 

pusake 

pass 

venokaene 

come 

netahooa 

pay 

sheroe 

cook 

yoake 

pick 

senaraki 

cry 

siyeke 

return 

kakase 

cut 

nakakl 

roast 

yonanke 

die 

mawata 

run 

h  a  w  a  k  e  e  n  t  a  ka 

dig 

tceneke 

sell 

manege 

divide 

pakerske 

send 

kataw  a 

drink 

seyake 

sew 

kursegkC 

eat 

pete 

shoot 

towate 

enter 

heke 

sing 

aburwa 

fall 

rakate 

sit  down 

yakate 

fly 

noya 

sleep 

osae 

give 

nifneke 

smell 

kenanke 

go 

nena 

sting 

natursaka 

grow 

yose 

stir 

coveanke 

have 

yftanke 

sweep 

masote 

hear 

nlnkiyeme 

swim 

nonoe 

hide 

pebldaka 

think 

cenane 

hunt 

havernake 

vomit 

kenane 

know 

megoniyema 

wash 

tcokapareba 

PANOAN  STOCK,  THE  CONEBO 


93 


ADDITIONAL  WORDS 


above 

wokltcideke 

canoe 

monte 

absent 

mimpapiyoeta 

cat 

meceato 

after 

nokooronampotaame 

chair 

yacate 

afterwards 

dramldeaki 

cloak 

kolltce 

all 

havltce 

close 

keneya 

all 

hativavia 

cloud 

nictc,  nltakoe 

all,  m.,  pi. 

echereetsauie 

coca 

hawaro 

all,  /.,  pi. 

ienvobetcodete 

copper 

panse 

alone 

habetco 

corn 

serke 

also 

habeseeke 

cotton 

wasmie 

always 

nenowldeeta 

cow 

vaca 

anger 

merakake 

crazy 

tcopotawake 

ankle 

tictongi 

dance 

weweuahoa 

arm 

halebya 

dangerous 

hakomilekekatema 

arrow 

peya 

dark 

tcararlke 

as  if 

nadavenakautekaua 

day 

etesavate 

at  night 

yameamerie 

day  after  tomorrow 

aetsabakes 

axe 

yame 

deaf 

nfnkiyamede,  nlnkiyemab 

back 

carso 

deep 

koceo 

ball 

varawalo 

difficult 

anantesnareke 

balsa 

tapa 

deer 

tcaso 

basket 

sinta 

dinner 

yantamparabano 

beard 

koerne 

direct 

anatcireke 

beautiful 

akolekhehooa 

distance 

otcolike 

bed 

watce 

dog 

otcetc 

before 

mooa 

double 

tsamarake 

belly 

poso 

dozen 

takevalakeola 

below 

yakatce 

drum 

tambora 

between 

hike 

duck 

nono 

bird 

esa 

each  one 

habetcorelie 

black 

woa 

ear 

pavake 

blind 

yamerdike 

early 

netawe 

body 

yamarakaname 

easy 

onantemaleka 

bone 

s&otc 

earth 

mie 

both 

drabue 

elbow 

poSnke,  pontonko 

bow 

kanote 

enough 

yamatauerakb 

bracelet 

esorsta 

eye 

v£ro 

breast 

srotce 

eyebrow 

verokosene 

branch 

hewepaybk 

face 

vemano 

brave 

buabo 

far 

otcosereke 

breakfast 

Impebano 

fear 

nStepautcea 

bridge 

kawate 

finger 

meatote 

brilliant 

kencollke 

fire 

caro,  tee 

cacas 

torampe 

first 

habetco 

cane 

sawl 

fish 

woa 

94 

TRIBES  OF  EASTERN  PERU 

flesh 

name 

lower  leg 

velass 

floor 

hamata 

machete 

matceto 

flowers 

hua 

massasamba  (fruit)  samameate 

fog 

matse 

massamba  (fruit) 

nesaurime&re 

following 

habwetaoki 

mend 

koshitfkg 

forearm 

poya 

midday 

guadeapti 

fork,  wooden 

sasa 

milk 

torilmpe 

fork,  silver 

sasica 

monkey 

esokoro 

foot 

tiepoga 

moon 

os8 

four  times 

etefrekatabate 

mouth 

kusa 

fruit 

sena 

mouth 

sgrke 

gold 

cole 

much 

etcalete 

hammock 

amaka 

nail 

nauses 

hand 

maka 

name 

hani 

handsome,  m. 

hakonteke 

neck 

taton 

handsome,  /. 

rakSrnaenow 

never 

kSrnami 

happy 

hoyamaka 

new 

hekerSkti 

hat 

yonarake 

night 

oeenare 

head 

mapo 

nobody 

howana 

headache 

esendica 

noise 

tgtirametS 

health 

meminenolmpade 

nose 

drgtee 

heel 

tietceponk 

nose-ornament 

kgrnltc 

hill 

mauesne 

not  any 

yiimerska 

horse 

cabie 

nothing 

mariyamari 

house 

srobo 

not  yet 

oimpadeo 

how 

howlde 

now 

oimpadeoe 

hunger 

terapecasSperandasuaso 

ocelot 

enowaka 

hunt 

guanorake 

old 

papS,cgo 

index  finger 

eshania  oba 

old  man 

otcspapa 

injustice 

eritckeamiik 

old  woman 

teliicgo 

jaguar 

eno 

old  tree 

lievetano 

just 

habetceralnkS 

one  or  the  other 

owetsaraskaravetce 

lack 

manorakS 

once 

y  abet  coratatau  ga 

lake 

evah 

one-fourth 

drabuekaskSsabue 

large 

ane 

one-half 

kSskebano 

last 

pQwSstea 

one-third 

neawe 

late 

maraklbadS 

orange 

naransa 

lazy  man 

yomutsil 

other 

oetsa 

leaf 

nepue 

paddle 

veente 

left,  to  the 

mfirmeo 

pair 

kesydrabue 

lemon 

lemoh 

palm 

mekSnopas,  tienopas 

lie,  n. 

hansuetaeti 

Pan’s  pipes 

pakanowekao 

life 

dromivS 

pantaloons 

tcgrastg 

little 

yam  at  aneraker 

papaya 

potca 

light 

howl 

parrot 

wawa 

load 

karka 

part 

satu 

long 

mSnk6rdenlluk6 

past 

ewldeke 

95 


PANOAN  STOCK,  THE  CONEBO 


patelle 

drabosa 

then 

olmpadeo 

peccary 

hondo 

third 

kenieca 

pipe 

cenetapoo 

thing 

hardeke 

plantain 

paranta 

thirst 

tlreseStcasgatsemol 

play 

manorakg 

three-fourths 

liahetcek&skgr 

pole 

heve 

thrice 

kemesherSbotaeva 

potato 

paa 

through 

hdwewoomanketcetcowerr 

pure 

hesveyama 

thumb 

mekana 

quickly 

gstonawe 

tired 

lerSosem&rezg 

quiet 

coplsege 

tired,  very 

greokoceame 

rain 

oe 

tobacco 

dromba 

reason 

otmpardaShe  vino 

today 

necanengata 

rest 

wgrekose&me 

toes 

tiemontes 

rifle 

waratawate 

tomorrow 

wakes 

right,  to  the 

mekayow 

tongue 

hana 

river 

huolya 

too  bad 

menokienaka 

roof 

peshe 

tooth 

sat  a 

sad 

hoyenig 

trail 

vie 

sad 

hoyenig,  pe&merae 

tree 

hewg 

salt 

tace 

tribe 

sowotsa 

same 

harleke 

trunk 

heweveda 

sea 

piro&ne 

turkey 

COSO 

second 

napong 

turn,  n. 

wietetso 

secure 

hifnpedgke 

twice 

habetgrekatanga 

shawl 

dakote 

two-thirds 

drabasaboa 

shirt 

kotong 

ugly 

hakemoleke 

shirt 

tcetondg 

until 

groki 

shot-gun 

towate 

upper  leg 

kece 

shoulder 

v&ska 

useful 

hiyonoteama 

side 

aspe 

various 

etchareke 

silver 

coleke 

verba,  fruit 

nerswa 

sing 

micinahoa 

village 

pgskauko 

single 

yakapalebano 

voyage 

dramaunkaki 

skin 

bece 

waist 

kotonk 

supper 

pepalebano 

war 

senate 

skull 

manapoo 

warm 

tsanaseke 

sky 

nie 

water 

umpas 

sleep 

osakas 

way 

vie 

small 

mackotceenow 

where 

hijwide 

snow 

neawl 

white  hair 

wos 

some,  m. 

yamgrdeke 

wind 

newa 

some,  /. 

tsowarehovidS, 

word 

haunhitt 

something 

hawedeebedae 

work 

nokora 

soul 

mawate 

wrist 

muetuke 

spoon 

tcetcka 

year 

tsosenemarike 

spoon,  wooden 

nokesta 

yesterday 

yanta 

tapir 

awa 

yucca 

atsa 

96 


TRIBES  OF  EASTERN  PERU 


SIPIBO 

Distribution  and  General  Culture.  The  Sipibo  properly  belong 
to  the  region  of  the  Ucayali  River  near  the  mouth  of  the  Tarnbo, 
but  today  they  are  found  scattered  among  rubber  workers  all 
along  the  Ucayali,  Urubamba,  and  Madre  de  Dios  Rivers.  Their 
traditional  home  was  a  place  called  Roboya  on  the  lower  Ucayali. 
The  group  whose  physical  measurements  are  recorded  here  was 
found  in  the  possession  of  Sr.  Maximo  Rodriguez,  a  rubber  gatherer 
on  the  Madre  de  Dios,  near  the  mouth  of  the  Piedras  River.  We 
are  indebted  to  Sr.  Rodriguez  for  much  of  our  information,  for 
the  privilege  of  working  with  the  Indians,  and  for  his  own  splen¬ 
did  hospitality. 

The  Sipibo  speak  a  dialect  of  the  Panoan  language  very  similar 
to  that  of  the  Conebo.  Their  whole  culture,  material  and  social, 
is  practically  the  same  as  that  of  the  Conebo.  They  have  the 
same  loose  political  organization,  with  a  head-man  who  exercises 
little  authority  except  in  warfare,  and  occasionally  in  family 
quarrels.  They  successfully  repelled  invasions  attempted  by  the 
Inca  in  ancient  times,  but  they  were  greatly  impressed  by  their 
civilization  and  warfare.  They  think  that  the  Inca  will  yet  return 
to  power  in  the  Andes.  Anything  they  see  that  is  new,  strange,  or 
beyond  understanding,  they  believe  belongs  to  the  Inca. 

Home  Life.  The  Sipibo  build  the  same  type  of  house  as  that 
described  for  the  Conebo  (plate  12,  a).  They  sleep  on  mats  made 
of  reeds,  or  the  soft  parts  of  palm  fronds.  For  their  food  supply, 
they  depend  less  upon  fish  and  more  upon  agriculture,  than  do  the 
Conebo.  They  grow  large  fields  of  yucca  or  sweet  cassava,  and 
make  it  into  flour  as  needed.  When  the  plant  is  about  ten  months 
old,  they  pull  the  tubers,  peel,  and  soak  them  in  an  old  canoe  for 
several  days,  then  shred  them  and  roast  in  large  pans,  thus  re¬ 
ducing  the  mass  to  a  very  coarse  flour.  This  flour  may  be  stored 
for  several  months,  and  used  as  needed.  It  is  eaten  in  soup  or  with 
water  only,  and  is  very  nourishing.  The  plant  grows  from  a  cut¬ 
ting,  and  requires  very  little  cultivation. 

The  cooking  utensils  consist  of  the  usual  pots,  bowls,  wooden 
spoons,  and  ladles  with  handles  on  either  the  right  or  left  side  (plate 
15). 


Peabody  Museum  Papers 


Vol.  X,  Plate  12 


Sipibo  house  and  group 


i 


Peabody  Museum  Papers  Vol.  X,  Plate  13 


Sipibo  Indians 


PANOAN  STOCK,  THE  SIPIBO 


97 


Dress  and  Ornamentation.  The  men  dress  in  a  cotton  cushma 
(figure  10),  which  reaches  to  the  knees,  and  sometimes  they  add  to 
this  a  pair  of  embroidered  trousers.  The  women  wear  short  cotton 
skirts,  tcitonti,  and  cloaks,  rakota,  over  one  or  both  shoulders 
(plate  13).  Men  and  women  go  bareheaded  except  at  night,  or 
in  the  sun,  when  they  throw  a  loose  cloth  over  the  head.  The 
women  gather  the  wild  cotton,  seed,  clean,  and  store  it  away  in 
large  leaf  pockets  which  have  a  hole  in  the  side  for  the  hand.  These 
receptacles  are  suspended  from  the  roof,  and  look  like  hornet 


nests.  The  spinning  is  done  with  a  spindle  of  chonta  palm,  ten 
inches  long,  having  a  whorl  of  pottery,  one  and  a  half  inches  in 
diameter,  and  three-quarters  of  an  inch  thick,  similar  to  those  of 
neighboring  tribes.  The  lower  end  of  the  spindle  rests  in  a  gourd 
cup,  while  the  other  is  twirled  between  the  thumb  and  forefinger. 
In  order  to  prevent  perspiration  and  the  clinging  of  the  thread, 
the  fingers  are  frequently  dipped  into  a  bowl  of  ashes. 

The  cushmas,  skirts,  and  cloaks  are  woven  on  a  large  horizontal 
loom  (plate  14,  b).  The  necklaces,  and  arm  and  leg  bands  are 
woven  on  a  small  heart-shaped  loom  made  of  a  bent  liana  (plate  16) . 


98 


TRIBES  OF  EASTERN  PERU 


The  cushma  may  be  dyed  dark  red,  and  have  heavy  lines  of  black 
painted  over  it,  or  it  may  be  white  with  either  red  or  black  lines 
in  paint  (plate  11,  a).  The  native-made  skirts  and  cloaks  are  usu¬ 
ally  dyed  black. 

Cords  are  made  of  bast,  and  used  for  nets,  bags,  carrying- 
baskets,  harpoon  and  bow  cords,  and  drum  strings.  The  men  wear 
strings  of  feathers  hanging  down  their  backs,  and  long  strings  of 
beads  and  seeds  over  the  left  shoulder  and  under  the  right  arm 


Figure  9 

Sipibo  mother  and  children.  The  head  of  the  infant  is  undergoing  artificial  deformation 


(plate  17).  The  knife,  utcate,  is  attached  to  a  long  finely  woven 
band,  and  hung  around  the  neck  (plate  17). 

Both  sexes  wear  half-inch  bands  on  ankles,  wrists,  and  above 
the  elbows,  also  necklaces  of  monkey  teeth,  and  various  kinds  of 
beads.  Those  of  monkey  teeth  fit  close  to  the  neck,  arms,  legs,  or 
wherever  worn  (plate  18).  The  longer  strings  of  beads  are  worn 
over  the  shoulder.  Beads  are  made  of  seeds  and  nuts  of  different 
kinds,  bird  bones,  and  teeth  of  various  animals,  such  as  pig,  jaguar, 
tapir,  and  monkey.  Many  glass  beads  are  used  on  bands,  an  inch 


Peabody  Museum  Papers 


Vol.  X,  Plate  14 


Sipibo  Indians:  a,  Dugout  canoe,  46  feet  long  and  5  feet  broad,  made  from  a  single  log; 
6,  Woman  weaving;  c.  Head-man  and  family 


Peabody  Museum  Papers 


Vol.  X,  Plate  15 


Sipibo  household  utensils,  fire  fans,  and  knife.  (About  1/7.) 


PANOAN  STOCK,  THE  SIPIBO 


99 


wide,  worn  about  the  neck  and  wrists;  these  are  of  different  colors, 
and  woven  into  beautiful  geometrical  designs  (plate  19).  Both 
men  and  women  wear  nose  and  lip  ornaments.  The  septum  is 
pierced,  and  a  small  disc  of  shell  or  silver,  the  size  of  a  dime,  is 
suspended  on  a  thread  or  tied  up  close  to  the  septum.  The  lower 


Figure  10 

Decorative  design  from  a  Sipibo  man’s  cushma 


lip  is  pierced  in  the  middle  at  the  level  of  the  gums,  and  a  flat  piece 
of  silver  or  wood,  kodi,  inserted.  This  ornament  is  two  to  four 
inches  long,  tapering  from  one-fourth  inch  at  the  lip,  to  one-half 
inch  at  the  lower  end  (figure  12,  a,  b).  They  paint  their  faces, 
hands,  and  feet  in  elaborate  geometrical  designs  as  shown  in  figure 
13.  These  lines  are  laid  on  with  strips  of  bamboo.  A  strip,  of  the 


100 


TRIBES  OF  EASTERN  PERU 


desired  width,  is  drawn  over  the  surface  of  the  paint,  then  laid 
on  the  skin,  and  drawn  from  left  to  right.  The  work  is  free  hand, 
and  done  very  rapidly.  Certain  persons  become  more  expert 
than  others,  and  may  be  called  upon  to  paint  a  number  of  friends. 
Anyone  may  wear  the  paint,  which  seems  to  have  no  significance, 
other  than  that  of  satisfying  their  ideas  of  beauty. 

Tobacco.  The  men  grow  tobacco,  and  smoke  it  in  large  wooden 
pipes,  six  inches  long,  one  and  a  half  inches  across  at  the  bowl, 
and  tapering  to  one-half  inch  at  the  bottom.  The  short  stem  is 


Figure  11 

Decorated  battens  used  with  tape  and  belt  looms,  Sipibo  Indians.  (4/7.) 


made  of  bird  bone;  these  are  like  the  pipes  of  the  Conebo  shown 
in  figure  7.  The  women  never  smoke. 

Artistic  Designs.  The  Sipibo  use  the  same  general  geometrical 
designs  as  the  Conebo  on  their  pottery,  paddles,  clubs,  and  parts 
of  the  body.  They  usually  paint  the  legs,  arms,  forehead,  and 
neck  black,  and  then  paint  designs  in  red  or  black  on  the  face, 
hands,  and  feet.  The  original  designs,  here  reproduced  (figure  13), 
were  drawn  by  a  woman  with  a  strip  of  bamboo  on  the  face,  hands, 
and  feet  of  her  husband;  then  with  a  pencil  she  copied  the  designs 
on  paper  after  a  tracing  of  a  hand,  a  foot,  and  a  rough  sketch  of  a 
face,  had  been  made  for  her.  The  same  designs  are  used  by  women 
and  men  without  distinction.  Whatever  meaning  these  designs 
may  have  had  originally  has  been  lost,  for  they  are  used  for  purely 


Peabody  Museum  Papers 


Vol.  X,  Plate  16 


Sipibo  arm  bands,  spindlewhorls,  and  looms  for  weaving  narrow  fabrics.  (About  1/10.) 


Peabody  Museum  Papers 


Vol.  X,  Plate  17 


Sipibo  necklace  of  woven  cotton  with  nut-shell  pendants,  and  a  feathered  head  band.  (1/4.) 


PANOAN  STOCK,  THE  SIPIBO 


101 


decorative  purposes  now.  It  is  interesting  to  note  how  completely 
blank  spaces  are  filled  with  fragments  of  designs,  and  how  variety 
is  given  by  making  some  of  the  elements  in  wider  lines.  There  is 
a  general  similarity  of  design  running  through  all  the  productions, 
whether  on  implements,  utensils,  clothing,  or  the  person,  but  no 
two  are  exactly  alike.  The  angular  forms  may  have  been  produced 
by  basket-work.  Very  few  curved  lines,  if  any,  are  to  be  found, 
and  no  realistic  drawings. 

Marriage.  A  man  may  marry  as  many  women  as  he  can  support, 
but  all  must  belong  to  his  own  tribe.  He  may  have  concubines 


Figtjbe  12 


Sipibo  Indians:  a,  Silver  disc  worn  suspended  from  the  septum  of  the  nose  (see  plate 
13,  a);  b,  Silver  labret  worn  through  the  lower  lip;  c.  Wooden  labrets.  (1/1.) 


from  another  tribe,  and  so  raids  are  made  among  enemy  tribes  for 
the  purpose  of  obtaining  women.  A  man  must  marry  all  the 
sisters  of  the  family  as  soon  as  they  are  old  enough,  but  he  may 
marry  into  other  families  also.  The  marriage  ceremony  with  the 
operation  of  defloration,  is  the  same  as  among  the  Conebo.  Each 
wife  has  her  own  fire  in  the  large  common  house,  and  she  and  her 
children  eat  and  sleep  alone.  Houses  are  not  in  villages,  but  each 
house  is  separated  by  some  distance  of  forest.  A  son  may  bring 
his  wife  into  his  father’s  house;  or  several  brothers  may  build  a 
large  house  together,  and  bring  up  their  families  under  the  same 
roof,  having  nothing  else  in  common.  Wives  are  always  very 
kindly  treated;  even  when  unfaithful  they  are  not  punished  or 
driven  away.  They  are  thus  encouraged  to  confess,  and  give  the 
name  of  the  offender.  The  method  of  settling  such  a  family  affair 


102 


TRIBES  OF  EASTERN  PERU 


is,  to  say  the  least,  unique.  The  offended  hushand  gives  no  sign, 
but  at  the  next  fiesta  when  there  is  always  drinking  of  chicha,  and 
all  are  more  or  less  intoxicated,  he  catches  the  guilty  man  by  the 
hair  of  the  head,  and  cuts  a  long  deep  gash  in  his  scalp,  with  a  small 
knife,  called  utcate,  made  and  carried  by  every  man  for  this  pur¬ 
pose.  They  are  now  made  of  steel,  but  in  the  form  of  the  ancient 
peccary  tusk  knife.  Satisfaction  is  thus  secured  and  the  matter 
finally  settled;  there  is  no  grudge  remaining,  and  no  retaliation. 
The  offender  cannot  be  attacked  at  any  other  time,  cut  in  any 
other  place,  or  punished  in  any  other  way.  From  the  fact  that  each 


Sipibo  Indians:  Designs  used  in  the  decoration  of  the  person  by  both  sexes.  The  lines 
are  in  black  or  red  paint.  Usually  the  neck  and  forehead  are  painted  black 


man  carries  an  utcate,  it  would  seem  that  there  must  be  constant 
use  for  them.  We  examined  a  number  of  heads,  and  found  that 
about  one  in  four  had  scars,  and  some  fellows  had  three  or  four. 
Scars  are  no  disgrace,  yet  those  who  had  none  took  it  as  a  good 
joke  on  the  other  fellows,  and  pointed  out  the  guilty  ones,  who  took 
it  all  good  naturedly.  Men  treat  women  and  children  with  great 
consideration.  They  trade  their  own  things  for  necklaces,  beads, 
etc.,  and  give  them  to  the  women.  Sometimes  a  woman  would 
not  trade  her  own  things  because  her  husband  was  away,  but 
when  he  came  he  always  allowed  his  wife  to  do  as  she  wished.  I 
never  saw  any  evidence  of  anger  or  rude  treatment  between  hus¬ 
band  and  wife. 


Peabody  Museum  Papers 


Vol.  X,  Plate  18 


Sipibo  head-flattening  board,  hair  combs,  and  woven  arm  bands  ornamented  with  monkey 
teeth.  (About  2/5.) 


Peabody  Museum  Papers 


Vol.  X,  Plate  19 


Sipibo  beaded  necklaces,  and  bracelet  (upper  figure).  (About  1/3.) 


PANOAN  STOCK,  THE  SIPIBO 


103 


The  Dead.  When  a  man  dies  a  small  canoe  is  made  for  a  coffin, 
his  body  and  all  his  belongings  are  placed  in  it,  and  buried  in  the 
earth  floor  of  the  house.  All  his  neighbors  attend  the  funeral,  and 
while  the  men  are  placing  the  coffin  in  the  grave,  the  women  march 
around  the  outside  of  the  house,  holding  hands  and  weeping.  The 
wife  or  wives  remain  in  the  house  near  the  grave. 

The  family  cuts  down  the  field,  and  moves  away  to  prepare  a 
new  field  and  build  a  house.  The  old  house  is  left  standing  over 
the  grave.  The  widow  at  once  goes  into  mourning;  she  cuts  off 
her  hair,  paints  her  face  black,  and  wears  white  clothing  for  a 
year.  Every  night  for  a  month,  and  every  full  moon  for  a  year, 
she  returns  to  weep  at  her  husband’s  grave.  She  throws  away 


Figure  14 

Sipibo  paddle,  showing  decoration  in  black  paint  upon  either  side.  Length,  68  inches 


everything  that  her  husband  has  given  her  or  made  for  her.  At 
Rodriguez’s  place  there  were  two  women  in  mourning;  one  for  a 
relative,  and  the  other  for  her  husband.  The  one  mourning  her 
husband  had  her  hair  cut  close  to  her  head,  was  dressed  in  white, 
and  remained  under  her  mosquito  net  all  the  time,  eating  nothing 
for  some  days.  The  other  woman,  as  I  passed,  was  crying  so  as 
to  be  heard  a  long  distance,  but  in  a  half  hour  when  I  passed  again, 
,she  showed  no  signs  of  mourning  or  grief. 

When  a  woman  dies,  she  is  buried  under  the  floor  of  the  house 
in  the  same  way,  without  any  ceremony,  and  the  widower  shows 
no  sign  of  mourning.  When  a  small  child  dies,  the  neighbors  come 
in  and  sit  around  the  room;  the  dead  child  is  passed  around  and 
each  woman  in  turn  holds  it  for  a  time  in  her  arms,  and  then  it  is 
buried  under  the  floor  of  the  house. 


104 


TRIBES  OF  EASTERN  PERU 


Religion.  The  Sipibo  worship  the  moon  as  mother  of  all  men. 
At  each  full  moon  there  is  a  fiesta  with  songs  and  dancing.  They 
have  no  worship  of  the  sun.  They  do  not  account  for  the  origin  of 
man  or  of  anything  else.  There  are  three  heavens,  all  above, 
where  the  souls  of  the  dead  go.  There  were  but  two  until  white 
men  came,  when  the  lowest  heaven  was  invented  for  them,  the 
next  higher  for  all  the  savages,  and  the  highest  for  themselves, 
who  are  not  savages  but  civilized  men. 

The  good  and  bad  all  go  to  the  same  place  at  death.  Heaven, 
or  the  place  of  the  dead,  is  much  like  earth,  except  that  there  are 
no  storms,  and  sunshine  always.  There  are  no  enemies,  or  hard¬ 
ships,  but  plenty  of  game,  fish,  and  women.  All  live  above  eter¬ 
nally,  and  there  is  no  resurrection  or  return  to  earth.  There  is  very 
little  difference  between  the  treatment  of  the  good  and  bad,  except 
that  the  bad  may  have  more  difficulty  in  getting  food. 

Medicine  Men.  The  medicine  man  gathers  herbs,  makes  medi¬ 
cine,  yobusi,  and  attends  the  sick.  He  reduces  dislocations,  and 
sets  broken  bones  with  splints  and  bandages.  He  massages  a 
great  deal  in  his  treatments,  but  practises  sorcery  also.  He  shoots 
small  bones  or  wooden  arrows  into  anyone  at  a  distance,  causing 
sickness  and  death.  He  can  remove  such  arrows  shot  by  other 
medicine  men.  To  do  this  he  has  a  smoking  ceremony  in  which  he 
uses  tobacco.  He  sucks  the  arrow,  removes  the  piece  of  bone  or 
wood  from  the  body  of  the  sick  man,  takes  it  from  his  mouth,  and 
exhibits  it  to  the  patient  and  to  others  present.  In  certain  ail¬ 
ments  he  covers  the  seat  of  the  pain  with  wet  tobacco  leaves, 
blows  on  them,  and  afterward  sucks  out  the  disease  and  swallows 
it.  Such  diseases  do  him  no  harm.  If  a  man  dies  in  spite  of  this 
treatment,  it  is  because  the  other  medicine  man  is  more  powerful 
than  he,  and  he  is  not  held  responsible.  The  position  of  medicine 
man  is  inherited  by  his  eldest  son.  The  sick  are  well  cared  for, 
and  the  old  people  are  respected  and  kindly  treated. 


PANOAN  STOCK,  THE  AMAHUACA 


105 


AMAHUACA 

Distribution  and  General  Culture.  I  was  unable  to  visit  the 
home  of  the  Amahuaca,  but  my  information  was  obtained  from 
two  very  reliable  sources :  Sr.  Mathias  Scharff ,  who  had  lived  and 
worked  among  the  Amahuaca  for  several  years,  using  them  in 
gathering  and  transporting  rubber;  and  an  Amahuaca  girl,  Kat- 
seime,  about  twelve  years  of  age,  belonging  to  a  Peruvian  woman 
who  was  on  her  way  from  the  interior  to  Lima.  The  girl  had  been 
stolen  from  her  own  people  a  few  years  before  by  the  Campa,  and 
sold  to  a  rubber  gatherer.  We  spent  six  weeks  at  the  same  rubber 
station,  and  got  a  vocabulary  and  much  information  from  her.  She 
was  afterward  taken  from  the  low  hot  interior  country  over  the 
Andes  mountains  at  an  elevation  of  16,600  feet.  She  was  poorly 
clad,  compelled  to  walk  to  keep  up  with  her  owner  on  horseback, 
and,  in  her  exhausted  condition  in  the  cold  high  climate,  she  con¬ 
tracted  pneumonia,  and  died  before  reaching  the  coast. 

The  home  of  the  Amahuaca  is  the  high  country  about  the  head¬ 
waters  of  the  Sepauhua,  Piedras,  and  Purus  Rivers.  The  tribe  is 
reported  to  be  very  large,  possibly  three  or  four  thousand  people. 
They  live  in  families  along  the  river  in  large  communal  houses. 
Their  houses  are  built  one  hundred  to  two  hundred  feet  long,  and 
thirty  to  fifty  feet  wide,  with  very  high  ridge  pole,  and  open  gables. 
The  framework  of  the  house  is  made  of  rough  poles,  and  the  roof, 
which  comes  down  to  within  three  feet  of  the  ground,  is  made  of 
palm  leaves.  A  wide  hallway  bordered  with  woven  mats  of  palm 
leaves  runs  through  the  middle  of  the  house.  On  each  side  there 
are  a  number  of  rooms  ten  or  twelve  feet  square,  separated  from  each 
other  by  woven  mats.  Fifty  or  more  people  live  in  each  house. 

The  people  sleep  in  large  wide  hammocks,  capable  of  supporting 
two  or  three  persons.  When  the  evenings  are  cool  a  fire  is  built 
under  the  hammock  to  keep  the  occupants  warm.  Each  family 
has  its  own  fireplace,  which  is  either  in  the  central  hallway  or  at 
one  end  of  the  house. 

The  Amahuaca  have  a  very  loose  tribal  organization.  The  chief 
inherits  his  position,  but  exercises  very  little  authority  except  in 
times  of  warfare,  when  he  has  full  control.  They  are  an  agricul¬ 
tural  people,  having  large  fields  for  growing  corn,  cassava,  plan¬ 
tains,  pumpkins,  and  peanuts.  Their  food  supply  is  supplemented 


106 


TRIBES  OF  EASTERN  PERU 


by  hunting  and  fishing.  They  build  blinds  of  leaves  near  game 
trails,  and  shoot  the  animals  with  arrows  as  they  pass.  They  also 
use  blinds  to  call  the  curassows  within  shooting  distance.  They 
capture  the  tapir  by  digging  a  deep  pit  in  his  runway,  and  cover¬ 
ing  it  with  leaves.  They  carry  the  dirt  a  long  distance  away  from 
the  pit. 

Fire  is  made  by  twirling  one  stick  between  their  hands  on  a. 
base  which  rests  on  raw  cotton.  They  make  chic-ha  by  the  same 
method  as  the  other  Panoan  tribes,  and  from  the  roots  of  some  tree 
make  a  very  intoxicating  drink,  which  renders  them  delirious  and 
causes  them  to  fall  into  a  deep  sleep  from  which  they  awaken  with 
pleasant  memories.  They  are  not  as  good  pottery  makers  as  the 
other  related  tribes,  but  manufacture  sufficient  for  their  own  use. 
They  make  a  rough  carrying-basket  of  the  ribs  of  palm  leaves,, 
which  they  carry  with  the  aid  of  a  tump-line  of  bark. 

Signal  Code.  They  make  Pan’s  pipes  of  reeds  which  are  used  in 
making  music  for  their  moonlight  dances.  The  drum  is  not  used 
in  their  dances,  but  is  kept  for  the  special  purpose  of  sending 
signals  at  a  distance.  The  drum  is  made  of  a  section  of  the  trunk 
of  a  hollow  tree,  covered  with  the  tanned  skin  of  the  howling 
monkey.  Instead  of  the  drum,  they  sometimes  use  a  flat  root  of 
the  alatea  tree,  from  which  they  remove  the  bark,  but  leave  the 
root  in  place.  The  signal  is  sent  by  pounding  the  root  with  a 
heavy  maul,  the  sound  of  which  may  be  heard  a  very  long  distance 
through  the  forest. 

How  complete  the  signal  code  is  no  one  has  been  able  to  learn,, 
but  it  seems  to  be  sufficient  for  all  their  needs.  It  would  appear 
that  a  drum  keeper  is  always  left  at  the  village  or  at  the  landing 
place  on  the  river  to  send  warning  signals  in  case  of  emergency. 
Once  when  Scharff  went  with  his  men  to  visit  a  village,  he  found 
an  Indian  at  the  river,  who  directed  him  to  the  chief’s  house. 
Soon  after  leaving  the  Indian,  Scharff  heard  the  sound  of  the  signal 
drum,  and  when  he  reached  the  house,  there  was  no  one  there 
except  the  chief  to  receive  him.  His  interpreter  told  the  chief  that 
they  came  as  friends  to  visit  him.  The  chief  replied,  “  If  you  are 
friends,  you  will  leave  your  guns  outside,  and  come  into  the  house.” 
When  they  went  in,  they  were  given  chicha,  and  seated  in  ham¬ 
mocks.  After  another  drum  signal  had  been  given,  the  people 
came  from  the  forest  into  the  house. 


PANOAN  STOCK,  THE  AMAHUACA 


107 


Dress  and  Ornamentation.  The  women  wear  a  short  skirt 
made  of  grass,  bark,  or  woven  cotton.  The  men  go  about  naked 
with  the  exception  of  a  cord  about  the  waist  under  which  is  tucked 
the  foreskin  of  the  penis.  This  device  is  apparently  designed  to 
protect  the  organ  from  injury.  Children  go  naked  until  the  time 
of  puberty. 

The  bodies  are  more  or  less  covered  with  paint  to  protect  the 
skin  from  the  sun  and  bites  of  insects.  Faces,  hands,  arms,  and 
legs  are  painted  either  red  or  black.  Both  men  and  women  pierce 
their  ears,  and  insert  small  joints  of  bamboo  as  needle  cases.  The 
hard  wood  and  bone  needles  are  used  primarily  for  removing  thorns 
from  their  feet  and  exposed  bodies.  The  septum  of  the  nose  is 
pierced,  and  a  small  stick  of  wood  worn  through  it.  The  lower  lip 
is  also  pierced,  and  a  decorated  piece  of  flat  wood  or  silver  is  worn 
in  the  same  manner  as  among  the  Conebo. 

They  artificially  flatten  the  head  of  infants  by  tying  a  board  on 
the  forehead,  and  they  also  flatten  the  nose  by  tying  a  band  across 
it.  The  front  teeth  are  sometimes  filed  to  a  point  in  order  to  pre¬ 
vent  the  collection  of  particles  when  eating  meat,  and  to  be  better 
able  to  tear  the  fibers  apart.  All  wear  long  strings  of  beads  made 
of  red  and  white  seeds,  and  bands  of  woven  cotton  around  the 
arms,  either  plain,  or  with  small  monkey  teeth  attached. 

Marriage.  The  Amahuaca  marry  within  the  tribe,  but  outside 
their  own  village.  While  they  are  allowed  to  marry  more  than  one 
wife,  monogamy  is  the  general  rule.  To  marry,  it  is  necessary  for 
a  boy  to  hunt  and  work  for  the  father  of  the  girl  he  proposes  to 
marry,  until  he  has  shown  to  the  satisfaction  of  the  father  that 
he  is  able  to  support  a  family.  When  the  father  has  given  his 
consent,  the  young  man  must  go  into  the  forest  some  miles  away, 
clear  a  field,  plant  it,  and  build  a  house.  When  his  field  is  ready 
to  use,  at  the  end  of  about  ten  months,  he  returns,  and  takes  his 
bride,  without  ceremony,  to  live  with  him  in  the  new  home.  At 
the  end  of  a  year  they  return  and  make  their  home  in  the  com¬ 
munal  house  of  the  wife’s  people.  If  a  woman  proves  unfaithful, 
which  seldom  happens,  she  is  driven  away  from  the  tribe. 

When  a  man  has  more  than  one  wife,  each  has  her  own  hammock, 
and  fireplace;  each  furnishes  her  share  of  food  for  the  husband, 
who  eats  alone,  or  with  the  boys  of  the  family.  After  he  has  con¬ 
cluded  his  meal,  the  women  and  girls  eat  what  is  left. 


108 


TRIBES  OF  EASTERN  PERU 


The  Dead.  When  a  man  dies  his  immediate  family  leaves  the 
house.  The  men  of  the  household  tie  a  rope  around  the  neck  of 
the  naked  corpse,  and  drag  it  into  the  forest,  where  it  is  buried  in 
a  sitting  posture,  and  covered  with  leaves  and  earth.  There  is 
no  other  ceremony,  and  no  evidence  of  mourning. 

Warfare.  The  Amahuaca  is  one  of  the  few  tribes  that  makes  a 
formal  declaration  of  war,  or  notifies  its  enemies  that  it  is  prepar¬ 
ing  to  fight.  The  common  cause  for  warfare  is  the  raids  made  for 
the  purpose  of  kidnapping  women.  The  chief  has  absolute  au¬ 
thority,  and  makes  preparations  two  or  three  months  before  set¬ 
ting  out  on  a  war  campaign.  They  collect  food,  and  make  bows 
and  arrows.  When  everything  is  ready,  all  the  young  women  and 
children,  carrying  enough  food  to  last  two  months,  are  sent  away 
a  long  distance  into  the  forest.  It  is  the  custom  among  all  of  these 
tribes  for  the  conquerors  to  capture  the  women,  and  so  this  pre¬ 
caution  is  taken.  The  older  women  go  with  the  men  to  carry  food 
and  ammunition.  One  tribe  notifies  another  that  it  proposes  to 
make  an  attack,  by  scattering  loose  corn  along  their  trails.  This 
seems  to  be  a  formal  declaration  of  war.  When  a  rubber  gatherer 
wishes  to  be  friendly,  and  to  trade  with  the  Indians,  he  hangs  a 
gift  in  a  tree  near  the  Amahuaca’s  house.  If  the  Indian  wishes 
to  accept  the  offer  of  friendship,  he  takes  it,  and  leaves  something 
in  its  place;  if  he  does  not  wish  to  be  friendly,  he  leaves  it,  and 
scatters  corn  about  the  place,  as  an  evidence  of  hostility.  When 
going  into  battle,  this  tribe  makes  the  attack  on  the  enemy  very 
early  in  the  morning,  long  before  daylight.  They  keep  their  posi¬ 
tions  as  they  advance  by  imitating  the  call  of  some  bird.  When 
they  have  completely  surrounded  the  house,  the  signal  to  attack 
is  given  by  the  chief.  The  chief  remains  behind  at  some  distance, 
with  a  small  bodyguard  about  him,  receives  messages,  and  sends 
orders  directing  the  fighting. 

They  carry  off  the  young  women  and  children,  but  kill  all  the 
men  and  old  women.  They  burn  the  buildings  and  destroy  the 
fields,  but  never  take  possession  of  them.  In  warfare,  they  use 
bows  and  arrows,  and  clubs,  but  no  spears,  blowguns,  or  poisoned 
arrows. 

The  Amahuaca  are  noted  warriors.  They  are  said  to  be  at 
enmity  with  all  Whites,  and  to  kill  them  upon  sight.  Upon  inquiry, 
I  learned  that  the  first  expedition  that  went  up  the  Purus  River  into 


PANOAN  STOCK,  THE  AMAHUACA 


109 


the  Amahuaca  country  was  well  received  by  the  Indians,  and 
furnished  with  all  necessary  provisions.  After  spending  some  time 
with  the  tribe  in  looking  over  the  territory  for  rubber  trees,  the 
men,  when  they  were  ready  to  leave,  captured  an  Indian  girl,  and 
carried  her  away  before  the  Indians  could  make  resistance.  When 
they  discovered  what  had  happened,  the  Indians  followed  and 
attacked  the  canoes  in  their  attempt  to  rescue  the  girl.  None  of 
the  white  men  were  badly  hurt,  but  many  of  the  Indians  were 
slaughtered.  They  were  finally  beaten  off,  and  the  girl  was  carried 
away.  Since  then  they  have  not  admitted  white  men  to  their 
villages;  and  because  of  this  they  are  reported  to  be  savages. 

Character.  A  very  good  insight  into  the  character  of  the  Ama¬ 
huaca  is  given  by  the  following  occurrence:  Sr.  Scharff  wished  very 
much  to  have  a  large  group  of  Amahuaca  assist  him  in  gathering 
and  transporting  rubber,  and  so  taking  with  him  as  interpreter  an 
Amahuaca  who  had  been  in  his  employ  for  several  years,  he  made 
a  visit  to  one  of  the  chiefs  in  the  interior.  When  they  landed  from 
their  canoes  at  the  Indian  village,  the  interpreter  went  to  the  chief, 
leaving  Scharff  and  his  armed  men  behind.  He  told  the  chief 
what  they  had  come  for,  also  about  the  good  character  of  Scharff, 
and  the  work  he  wanted  the  chief  and  his  people  to  do.  The  chief 
replied  that  he  wished  the  white  men  would  leave  him  and  his 
people  alone  in  their  own  country,  that  they  were  not  molesting 
the  Whites,  and  they  did  not  wish  to  be  molested;  but  after  due 
consideration  the  chief  sent  for  Scharff  and  told  him  that  he  would 
make  an  investigation  of  his  place  for  himself.  He  selected  four 
of  his  own  men,  and  went  home  with  Scharff.  They  looked  over 
the  territory,  made  complete  investigation  of  the  whole  situation, 
and  returned  to  their  people.  They  then  held  a  meeting,  and  de¬ 
cided  to  accept  Scharff’s  offer,  and  to  move  to  his  river.  The  chief 
told  Scharff  that  they  would  remain  where  they  were  for  the  pres¬ 
ent  and  send  men  in  advance  who  would  make  clearings,  build 
houses  for  his  people,  and  that  in  a  year,  when  the  fields  were  ready, 
the  tribe  as  a  whole  would  move  to  its  new  location.  The  plan  was 
accepted  and  faithfully  carried  out  by  the  chief. 

The  Indians  were  not  always  given  such  an  opportunity  to  decide 
their  own  fate,  as  we  learned  from  many  occurrences  and  reports. 
We  made  a  journey  of  several  months  to  visit  the  brother  of  Sr. 
Scharff,  who  had  a  place  and  several  hundred  Indians  on  the  upper 


110 


TRIBES  OF  EASTERN  PERU 


Piedras  River,  but  before  we  could  reach  him,  he  was  killed.  He 
had  been  in  the  habit  of  sending  a  white  man  with  some  Indians  to 
bring  in  men  of  another  tribe.  The  methods  were  often  barbarous; 
a  few  Indians  would  be  captured,  more  killed,  and  the  rest  put 
to  flight.  Just  before  his  death,  Scharff  (the  brother)  sent  some 
of  his  Amahuaca  Indians  alone,  armed  with  Winchester  rifles,  to 
capture  a  tribe  a  long  distance  away.  It  was  the  first  opportunity 
these  Indians  ever  had  to  retaliate,  and  they  decided  to  make  good 
use  of  it.  Making  preparations  for  a  long  absence,  they  soon  re¬ 
turned,  killed  Scharff  and  his  ten  white  employees,  and  burned 
the  place.  The  report  soon  reached  other  rubber  men,  and  Sr. 
Baldimero  Rodriguez,  with  whom  we  had  spent  several  weeks  on 
one  of  our  voyages,  went  over  to  learn  what  had  become  of  all  the 
rubber  and  other  effects  belonging  to  Scharff.  The  details  will 
never  be  known,  for  he  and  all  of  his  men  were  killed,  and  no 
white  man  has  since  risked  a  visit.  The  brother  who  was  killed 
was  the  most  notorious  of  all  the  rubber  gatherers  in  the  upper 
Amazon  region. 

Vocabulary. 

THE  FAMILY 


People 

atiri 

Sister 

tcipi 

Family 

mikai,  meke 

Son 

tcampi 

Man 

hunte 

Daughter 

tcipi 

Woman 

cbnto 

Infant 

bista 

Father 

upa 

Grandfather 

miyawaka 

Mother 

mipui 

Grandmother 

uga,  mipui 

Brother 

tcampi 

PARTS 

OF  THE  BODY 

Body 

nampi 

Neck 

tustcu 

Bone 

cautc 

Breast 

tcutcu 

Ilair 

bate 

Stomach 

poka 

Face 

eruke 

Bowels 

poko 

Chin 

huta 

Bladder 

isonti 

Beard 

kunte 

Arm 

bona 

Eye 

wero 

Hand 

maka 

Eyebrow 

werspi 

Finger 

muka 

Eyelash 

wersmi 

Foot 

taku 

Ear 

pavinki 

Leg 

gistci 

Mouth 

kuska 

Heart 

hointi 

Lip 

kuteka 

Breath 

wihe 

Teeth 

huta 

PANOAN  STOCK,  THE  AMAHUACA  111 

ANIMALS,  BIRDS,  AND  PLANTS 


Monkey 

tcemtuk 

Mosquito 

ciu 

Jaguar 

intok 

Corn 

huki 

Dog 

eintuk 

Yucca 

atsi 

Pig 

iya 

Cane 

tawata 

Fish 

iyepa 

Banana 

manintca 

Bird 

isa 

Papaya 

ni’impe 

Turkey 

kotcutc 

Camote 

kadi 

Poweel 

asink 

Tree 

hi 

Macaw 

stcka 

Bark 

ckaka 

Bee 

micki 

Wood 

hie 

Fly 

necibi 

Cotton 

capu 

COLORS 

White 

otco 

Blue 

tcao 

Black 

tcao 

Yellow 

mi’itee 

Green 

tcotc 

Red 

bietce 

VERBS 


Answer 

nesmaii 

Fall 

pakui 

Ask 

ukaii 

Fear 

itakui 

Bend 

konti’I 

Fight 

mutcui 

Bite 

tutcai’I 

Fill 

wupatci 

Bleed 

empi 

Find 

elnki 

Boil 

hobatce 

Float 

wuatce 

Break 

uratcki 

Fly 

pui 

Bring 

wuki 

Follow 

giwaii 

Burn 

kuatci 

Forget 

sinayampi 

Bury 

wake 

Freeze 

matsi 

Call 

kuntatci 

Give 

inanki 

Catch 

kusatci 

Go 

kai 

Come 

hoki 

Grow 

naba 

Cook 

hobake 

Hear 

bastcaki 

Cry 

adarki 

Help 

akinki 

Cure 

natcuke 

Hit 

magui 

Cut 

catuki 

Hold 

untak 

Die 

naki 

Hunt 

haintc 

Dig 

wucaki 

Kiss 

imbake 

Dive 

heki 

Know 

einke 

Divide 

kakuki 

Laugh 

usaik 

Do 

aki 

Lead 

buki 

Dream 

uctcaiik 

Leak 

bupai 

Drink 

aiyaki 

Learn 

apai 

Drop 

mananke 

Leave 

niwaki 

Eat 

hilrf 

Lend 

inanki 

Enter 

eki 

Lie 

utsai 

112 

TRIBES  OF  EASTERN  PERU 

Lift 

iyarki 

Shake 

cake 

Like 

untak 

Shoot 

matarke 

Listen 

undestcai 

Show 

inke 

Live 

andowhai 

Sing 

cumbake 

Look 

elnki 

Sink 

untuke 

Lose 

yokaki 

Sit 

saui 

Make 

aki 

Sleep 

ocai’i 

Meet 

iike 

Smell 

cuti 

Miss 

kantai’i 

Smoke 

koi 

Murder 

itotaki 

Steal 

vianke 

Overturn 

mapokiwani 

Strike 

mauke 

Paint 

kuntari 

Suck 

uyuke 

Pass 

vlndoke 

Swallow 

hidii 

Pay 

inank! 

Swim 

wugai 

Present 

inanke 

Think 

cinai 

Roast 

nantuki 

Thunder 

baiicke 

Rob 

vlanke 

Tie 

nocake 

See 

elnke 

Vomit 

hanake 

Seek 

wandaki 

Wash 

tcokake 

Sell 

manke 

Weave 

kustcuke 

Set 

wake 

Wound 

buoi 

Sew 

kustcuke 

ADDITIONAL 

WORDS 

Around 

watci 

Fan 

pici 

Bad 

iroma 

Fishhook 

mickiti 

Basket 

kaka 

Fast 

wuntah 

Bead 

moro 

Fever 

itsi 

Bed 

kaka 

Fire 

tci’I 

Belt 

navi 

Floor 

tahuk 

Bow 

biya 

Friend 

ansabu 

Bridge 

hii 

Fruit 

biempe 

Canoe 

ckatcuk 

Full 

aui 

Cold 

matse 

Funeral 

mai 

Crooked 

takorne 

Grave 

kinti 

Cooking  pot 

kunte 

Good 

cada 

Cushma 

wastci 

Hammock 

disi 

Day 

notoi 

Hard 

kuda 

Dead 

nai 

High 

mananke 

Deep 

bisma 

Hill 

mai 

Diarrhea 

tcihui 

House 

tapas 

Dry 

dando 

Hot 

itsi 

Ear-rings 

theusi 

Hungry 

kucmanai 

Ear-rings  of  shell 

paruntanti 

I 

iya 

Egg 

watce 

Knife 

iyampi 

Empty 

iyemba 

Lake 

wakoma 

Enemy 

ilakui 

Leaf 

montepwi 

113 


PANOAN  STOCK,  THE  AMAHUACA 


Lip  plug 

kirtcu 

Sand 

mlsbo 

Long 

tcai 

Seed 

ustcuk 

loom 

topiki,  hii 

Sharp 

mocak 

Many 

naha 

Shoe 

tantc 

Mat 

bicii 

Short 

bista 

Meal 

hifdee 

Sick 

widamba 

Meat 

nampi 

Snake 

trontuk 

Medicine 

micipa 

Skirt 

watci 

Middle 

kakuki 

Skull 

mapu 

Midnight 

natai 

Sky 

ocuk,  nai 

Milk 

auntuk 

Small 

bista 

Moon 

ustcuk 

Soft 

wayo 

Mountain 

mismi,  nef 

Spirit,  good 

yocima 

Mud 

mai 

Spoon 

yambetsamba 

Naked 

watcemai 

Spring 

ina 

Narrow 

sambi 

Star 

bista 

Near 

orama 

Stone 

mastca 

Necklace 

moro 

Straight 

tcai 

Needle 

hombo 

String 

nutci 

Neighbor 

wiputek 

Supper 

ledi 

Nest 

kaka 

Sun 

wadik 

Never 

tsambe 

Sweat 

niskai 

New 

uinta 

Sweet 

wata 

Night 

yampei 

Tattoo 

apu 

No 

vampa 

This 

itably 

Noon 

yambinatcki 

Thread 

nici 

Nose-ring 

edutcbe 

Tobacco 

ftompe 

Nothing 

yampa 

Tomorrow 

anuntai 

Old 

tcunti 

Tongue 

antak 

One 

naa 

Tribe 

wuitsa 

Open 

wicuatckui 

Truth 

konk 

Pain 

isi 

Ugly 

yeroma 

Paint 

kuntai 

Urine 

isawi 

Palm 

kaso 

Unripe 

kuda 

Path 

wai 

Untrue 

ontsahi 

Pole 

waketa 

Vacant 

yamba 

Poor 

watcimai’e 

Vine 

nestci 

Pot 

kicpu 

War 

mauki 

Rain 

ui 

Water 

wakoma 

Rich 

cadak 

Wet 

mutca 

Ring 

matca 

Wide 

toah 

Ripe 

maniwa 

Wind 

matsi 

River 

huntuk 

Wing 

pai 

Roof 

mananki 

Yesterday 

ayante 

Root 

hi 

You 

miya 

Rope 

nice 

Young 

mastcuk 

Round 

doro 

Good  man 

tcadak 

Salt 

tastcik 

Bad  man 

iromak 

114  TRIBES  OF  EASTERN  PERU 

PHRASES 


My  house 

mitapas 

I  am  tired 

paki 

Our  house 

untak 

I  am  sleepy 

kustcai 

My  foot 

tahutc 

I  am  weak 

wufkai 

My  feet 

mitahutc 

Here  it  is 

nahaki 

Your  foot 

nitahutc 

There  it  is 

oha 

My  hand 

muimaka 

I  am  in  my  canoe 

mistcahu 

My  hands 

itabuk 

You  are  in  my  canoe 

mindastcu 

Your  hand 

mainta 

We  are  in  our  canoe 

mistcuha 

My  dog 

untak 

We  are  in  our  good  canoe 

caduk  niknunhaunka 

This  woman 

itably  conto 

He  is  in  my  canoe 

ahaditu 

This  man 

itably  hunti 

A  man  will  come  in  a  canoe  dahondihue 

I  am  warm 

meska 

A  man  will  come  with  baggage  hayahue 

I  am  cold 

cukei 

I  see  two  men  in  a  canoe 

itawihowi 

I  am  hungry 

kucmenahi 

I  saw  two  macaws 

itawiinke 

I  am  thirsty 

wakoma 

I  have  seen  a  dog 

intoinke 

JIVARAN  STOCK 


Distribution  of  Tribes.  This  group  of  Indians,  commonly  known 
as  the  Jivaro,  occupies  a  large  territory  on  the  eastern  slope  of  the 
Andes  Mountains  in  Ecuador  between  the  Chinchipa,  Altoma- 
ranan,  and  Pastaza  Rivers.  A  small  space  between  the  Marona 
and  the  lower  Pastaza  is  inhabited  by  the  Murato.  There  are 
nine  tribes  speaking  dialects  of  the  Jivaran  language,  and  having 
similar  cultures:  Huambesa,  Tamora,  Cuanduasi,  Ashira,  Andoa, 
Copotaza,  Arapeca,  Chargaime,  and  Upano.  The  first  five  of 
these  tribes  are  friendly  among  themselves,  and  are  enemies  of 
the  other  four  tribes.  A  line  drawn  west  from  Andoa  would  divide 
these  two  hostile  factions.  I  was  unable  to  visit  the  Jivaro  in 
their  own  country  to  make  personal  observations,  but  was  fortunate 
in  finding  at  Iquitos,  Peru,  Sr.  F.  T.  Muniz,  who  lived  and  traveled 
for  some  years  among  this  people,  and  who  gave  me  much  informa¬ 
tion  regarding  them. 

Early  in  the  Seventeenth  Century,  the  missionaries  came  into 
contact  with  some  of  the  tribes,  and  established  stations.  The  old 
Spanish  town  of  Macas  is  reported  to  have  had  at  one  time  several 
thousand  Jivaro,  but  today  the  town  has  disappeared  and  the 
inhabitants  are  scattered  among  the  Upano,  who  speak  a  dialect 
of  the  same  language.  The  more  remote  tribes  have  had  little 
contact  with  the  Whites,  and  they  continue  to  practise  their  old 
customs  and  to  live  their  old  tribal  life.  Their  number  has  been 
reduced,  until  at  the  present  time  there  are  not  more  than  eight 
or  ten  thousand  remaining. 

Home  Life.  There  is  no  chief  over  the  whole  group,  but  each 
tribe  has  its  own  head-man.  In  time  of  war,  a  war-chief  is  selected 
who  has  absolute  authority.  They  have  no  villages,  but  live  in 
large  oval-shaped  communal  houses,  which  may  be  seventy-five 
feet  long  and  forty  feet  wide,  containing  several  families.  A  family 
living  in  the  large  house  may  have  a  small  house  at  a  clearing  some 
distance  away,  where  they  live  while  cultivating  their  fields.  The 
houses  are  built  of  poles  and  have  thatched  roofs,  the  walls  contin¬ 
uing  to  the  ground,  without  windows  or  other  openings  except  two 


115 


116 


TRIBES  OF  EASTERN  PERU 


doors,  one  at  either  end  of  the  house,  one  of  which  is  for  the  use 
of  women  and  the  other  for  men.  Each  woman  has  her  own  little 
section  of  the  women’s  end  of  the  house,  with  her  fireplace  made 
of  three  short  logs  with  ends  together.  At  the  other  end  of  the 
house  the  men  are  grouped,  each  having  his  own  stool  and  couch. 
The  men  in  the  house  spend  their  time  manufacturing  blowguns, 
poisoned  darts,  quivers,  lances,  and  round  shields  of  wood  or  tapir 
skin.  Here  they  make  and  keep  the  great  signal  drum.  The  men 
sit  on  stools,  but  the  women  must  sit  on  the  floor.  They  have  no 
hammocks,  but  sleep  on  couches  built  on  raised  platforms  around 
the  walls.  The  women  take  care  of  the  dogs,  and  keep  them  tied 
day  and  night  to  the  foot  of  their  couches.  They  make  coarse 
pottery  by  the  common  coiling  method,  and  also  make  baskets, 
nets,  mats,  and  ropes  as  needed. 

Food  Supply.  They  are  an  agricultural  people,  depending  less 
upon  hunting  and  fishing  than  many  of  the  neighboring  tribes. 
They  grow  corn,  cassava,  sweet  potatoes,  and  plantains.  They 
depend  to  some  extent  upon  hunting  and  fishing.  They  use  no 
bows  and  arrows,  but  depend  upon  other  devices.  They  are  more 
expert  at  using  the  blowgun  than  any  of  the  surrounding  tribes. 

The  blowgun  is  made  of  two  pieces  of  chonta  palm,  carved,  pol¬ 
ished,  wrapped  with  strips  of  bark,  and  covered  with  pitch.  The 
guns  are  about  seven  feet  long,  one  and  a  half  inches  in  diameter 
at  the  mouthpiece,  and  taper  to  three-quarters  of  an  inch  at  the 
muzzle.  The  mouthpiece  is  made  of  bone  which  is  inserted  in 
the  end  of  the  gun.  The  Yagua  blowgun  mouthpiece  is  spool¬ 
shaped  with  a  depression  for  the  lips,  while  the  Jivaro  mouthpiece 
has  a  bone  which  is  put  into  the  mouth  when  blown. 

The  poisoned  arrows  are  made  of  strips  of  chonta  palm  with 
a  wisp  of  silk-cotton  on  one  end  to  fill  the  bore  and  catch  the 
breath.  They  are  carried  in  a  quiver  which  is  fastened  to  a  small 
joint  of  bamboo  filled  with  curari  poison,  into  which  the  points  are 
dipped  before  being  used.  Blowguns  are  used  here  as  bows  and 
arrows  are  used  among  the  other  tribes,  for  killing  birds  and 
monkeys.  The  flight  of  the  arrow  is  noiseless,  and  when  it  strikes 
the  animal  the  shock  is  so  slight  that  no  attention  is  paid  to  it. 
The  poison  acts  so  quickly  that  the  animal  soon  becomes  dizzy 
and  falls  to  the  ground.  The  blowgun  is  the  most  effective  weapon 
for  all  small  game. 


JIVARAN  STOCK 


117 


They  use  traps,  snares,  and  pitfalls  for  catching  the  larger 
animals.  For  catching  fish  they  use  large  nets  with  nut  sinkers  and 
balsa  floats.  They  also  poison  the  pools  with  the  roots  of  babasco 
(, Jacquinia  ar  miliar  is).  When  the  poison  is  used  in  large  quanti¬ 
ties  the  water  is  turned  a  whitish  color,  killing  all  the  fish,  which 
float  on  the  surface  where  they  are  picked  up  from  canoes. 

Certain  animals  are  taboo.  The  deer  and  sloth  are  supposed  to 
be  the  dwelling  places  of  the  evil  spirits,  and  are  not  eaten.  The 
tapir  is  not  considered  good  for  women  to  eat.  The  men  grow 
tobacco,  and  use  it  to  smoke  and  drink. 

Fire  Making.  They  make  fire  by  the  common  method  of  twirl¬ 
ing  a  stick  between  the  palms.  They  have  an  interesting  tradition 
of  how  they  first  obtained  fire.  In  the  beginning  they  cooked  their 
eggs  in  the  sun,  and  warmed  their  food  under  their  arms.  A  Jivaro 
man,  Takia,  first  learned  to  make  fire  by  rubbing  two  sticks 
together,  but  he  kept  the  fire  to  himself,  and  would  not  allow  his 
people  to  use  it  or  to  know  how  to  make  it,  so  they  attempted  to 
steal  it  from  him.  At  that  time  the  Jivaro  resembled  men  but 
could  fly  like  birds.  Several  of  them  went  to  Takia’s  house  to  try 
to  get  the  fire,  but  Takia  kept  his  door  ajar,  and  when  one  put  his 
head  in,  he  closed  the  door,  and  killed  him.  The  snake  said  that 
he  would  try  another  method,  so  he  wet  his  wings,  and  went  to 
the  path  where  Takia’s  wife  would  find  him  in  the  early  morning. 
She  took  pity  on  him,  carried  him  into  the  house,  and  placed  him 
near  the  fire.  When  he  was  warm  and  dry,  he  took  a  fire  brand 
with  his  tail,  and  flew  away  to  the  top  of  a  dead  tree  where  he  ob¬ 
tained  some  dry  bark  in  which  he  wrapped  the  fire,  and  carried  it 
to  his  own  house.  There  he  built  a  fire,  and  gave  it  to  his  people, 
so  they  were  no  longer  compelled  to  ripen  their  food  under  their 
arms.  Takia  scolded  his  wife,  but  the  Jivaro  have  had  fire  ever 
since,  and  know  how  to  make  it  by  rubbing  together  two  pieces  of 
silk-cotton  wood. 

Dress  and  Ornamentation.  Men  wear  either  a  kilt-like  cotton 
garment  reaching  the  knees,  or  a  loose  sleeveless  bark  shirt.  These 
garments  are  sometimes  painted  in  geometric  designs,  or  decorated 
by  sewing  on  strings  of  monkey  teeth,  beads,  or  feathers.  The 
leaders  at  the  dance  wear  a  beautiful  ceremonial  hat  or  crown  made 
of  feathers.  The  men  also  wear  a  back  ornament  made  of  bird 
bones,  which  is  suspended  from  a  band  over  the  forehead.  The 


118 


TRIBES  OF  EASTERN  PERU 


mummified  head  or  war  trophy  is  worn  suspended  over  this  orna¬ 
ment  of  bird  bones.  The  women  wear  a  skirt  of  cotton  or  bark 
which  reaches  a  little  below  the  knees,  and  a  cotton  cloak  thrown 
over  one  shoulder  and  fastened  under  the  arm.  The  children  run 
about  naked  until  the  approach  of  puberty. 

Both  men  and  women  wear  necklaces  of  the  teeth  of  various 
animals,  and  seeds  of  various  kinds  and  colors.  In  their  ears  the 
men  wear  sticks  of  chonta  palm  about  six  inches  long  and  one  inch 
thick,  from  which  are  suspended  feathers  and  wings  of  beetles. 
The  nose  and  lips  are  not  perforated.  They  paint  their  faces, 
hands,  and  feet  black  with  “  wito  ”  ( Genipa  Americana) ,  for  pro¬ 
tection  against  the  flies  and  the  sun.  The  hair  is  worn  long  behind, 
and  cut  square  across  in  front.  The  men  wear  a  loop  of  hair  in 
front  of  their  ears,  wrapped  and  decorated  with  feathers. 

Marriage.  Polygamy  is  common  among  the  Jivaro.  A  man  has 
the  first  right  to  marry  his  cousin,  and  may  also  take  her  younger 
sister  when  she  reaches  the  age  of  puberty.  He  is  not  compelled 
to  marry  his  cousin,  as  he  may  prefer  to  steal  a  wife  from  an  enemy 
tribe.  The  consent  of  the  girl’s  father  is  necessary,  before  the  mar¬ 
riage  can  take  place,  and  if  he  is  willing,  lie  gives  a  great  feast  in¬ 
viting  all  the  members  of  the  large  household.  The  feast  and  mar¬ 
riage  ceremony  are  in  charge  of  the  medicine  man.  When  all  are 
ready,  the  medicine  man  takes  food  and  serves  it  to  the  bride, 
saying,  “  This  is  the  way  you  must  serve  your  husband.”  He  offers 
her  corn,  cassava  bread,  sweet  potatoes,  and  plantains,  and  each 
time  repeats  the  same  injunction.  Then  he  brings  a  servant  whom 
the  bridegroom  has  secured,  and  says,  “  You  must  always  be  ready 
to  serve  your  husband  without  his  asking.”  This  concludes  the 
ceremony  proper,  and  the  rest  of  the  night  is  spent  in  feasting  and 
dancing. 

The  Jivaro  often  make  raids  upon  their  enemies  for  the  purpose 
of  carrying  off  young  women  for  wives  or  servants.  It  has  been 
reported  that  the  Jivaro  practise  the  couvade,  but  my  informant 
was  positive  that  they  do  not  now,  and  probably  never  did. 

When  a  man  goes  to  visit  a  friend  at  his  house,  he  steps  inside 
the  door,  and  stands  at  one  side.  A  woman  brings  him  a  seat,  and 
announces  him.  His  host  washes,  combs  his  hair,  paints  his  face, 
and  dresses;  when  ready,  he  advances,  greets  the  visitor,  and  sits 
down  in  front  of  him.  The  visitor  talks  in  a  high  voice  for  fifteen 


JI VARAN  STOCK 


119 


or  twenty  minutes  without  interruption,  giving  an  account  of  what 
he  has  seen,  and  what  he  has  done  since  their  last  meeting.  The 
host  occasionally  gives  assent  by  saying,  “  And  this  is  the  way  you 
have  done  it.”  When  the  visitor  has  concluded,  the  host  takes  his 
turn  for  about  the  same  period,  then  they  stop  and  begin  talking 
about  other  things  in  a  quiet  tone.  When  a  woman  enters  a  house 
she  is  taken  at  once  to  the  women’s  apartment  without  any 
ceremony. 

The  Dead.  When  a  man  dies  he  is  left  in  his  bed,  all  of  his  pos¬ 
sessions  are  placed  about  him,  together  with  food  and  drink.  The 
house  and  fields  are  deserted,  and  no  one  ever  goes  back  to  the 
house  or  takes  anything  from  the  fields. 

Religion.  The  Jivaro  do  not  have  a  well  developed  religious 
belief.  Iguanchi,  their  chief  spirit,  takes  account  of  all  the  impor¬ 
tant  acts  of  life,  but  he  is  not  worshipped  in  any  sense,  although  he 
is  considered  a  good  and  friendly  spirit.  It  is  unfortunate  that  the 
early  missionaries  applied  the  name  of  this  good  spirit  to  the  Devil 
and  manufactured  a  new  name  for  God.  The  Jivaro  have  never 
willingly  accepted  religious  teaching,  and  many  times  have  driven 
the  missionaries  out  of  the  country.  They  despise  the  Zaparo, 
because  they  have  accepted  Christian  teaching,  and  are  more 
under  the  influence  of  the  Whites.  The  Zaparo,  on  the  other  hand, 
call  the  Jivaro  “  ancas,”  or  savages,  and  are  greatly  afraid  of  them. 

Medicine  Men.  No  one  dies  a  natural  death.  Disease  and 
death  are  caused  by  the  influence  of  an  enemy  medicine  man,  and 
hence  the  disease  must  be  overcome  by  a  friendly  medicine  man. 
The  medicine  man  uses  both  herbs  and  magic  combined.  He 
■selects  his  herbs,  performs  his  incantations  over  them,  moving 
his  head  from  side  to  side,  and  then  gives  them  to  the  patient.  He 
then  soaks  tobacco  in  water,  takes  the  fluid  in  the  hollow  of  his 
hands,  and  sniffs  it  into  his  nostrils.  He  continues  his  incanta¬ 
tions,  and  calls  upon  the  evil  spirit  to  come  out  of  the  man,  saying 
If  you,  the  evil  one,  have  caused  this  sickness,  come  and  take  it 
away.”  He  asks  the  patient  if  he  feels  better;  if  he  does  not,  then 
he  calls  upon  the  animals  in  the  same  language.  If  the  patient  is 
not  better  by  this  time  he  gathers  other  herbs  and  repeats  the 
process,  then  he  sucks  from  the  seat  of  the  pain  and  exhibits  a 
piece  of  bone,  chonta,  or  a  small  spider  which  he  has  sucked  out. 
If  the  patient  gets  well,  he  makes  lavish  presents  to  the  medicine 


120 


TRIBES  OF  EASTERN  PERU 


man,  but  if  he  dies,  his  friends  may  kill  the  medicine  man  or  some 
member  of  his  family,  and  a  vendetta  may  be  started  in  this  way. 
When  a  medicine  man  is  sent  for,  he  first  makes  inquiry,  and  if 
he  thinks  a  person  may  not  recover  he  finds  some  excuse  for  not 
administering  unto  him. 

Mummified  Heads.  The  Jivaro  are  considered  a  war-like 
people,  and  as  stated  above,  they  are  divided  into  two  hostile 
groups,  which  have  been  traditional  enemies  for  generations  and 
live  in  a  chronic  state  of  warfare.  There  are  continual  raids  made 
from  one  tribe  to  another,  killing  the  men,  and  carrying  off  the 
women.  They  are  sometimes  called  head  hunters  and  cannibals, 
because  they  cut  off  the  heads  of  the  enemy,  and  carry  them  home 
to  be  preserved  as  trophies  (plate  20) .  They  are  not  cannibals,  as 
they  never  eat  any  portion  of  the  body. 

The  tsantsa,  or  mummified  head,  is  their  greatest  trophy. 
When  one  makes  a  raid  to  secure  a  head  the  chances  are  even  that 
he  will  lose  his  own,  hence  it  is  considered  a  great  honor  to  take 
the  head  of  one  of  the  traditional  enemy.  If  the  head  is  that  of 
a  chief,  some  noted  warrior,  or  other  important  individual,  the 
honor  is  greater,  and  a  great  feast  must  be  given  to  which  all  the 
friendly  tribes  are  invited.  To  give  such  a  feast  it  is  necessary  to 
clear  a  field  and  grow  cassava,  corn,  and  plantains,  for  food  and 
drink  for  the  great  throng  that-  will  attend.  This  requires  several 
months  or  possibly  two  or  three  years,  hence  it  is  necessary  to  pre¬ 
serve  the  head  in  order  to  have  it  present  at  the  feast,  as  evidence 
of  the  hero’s  prowess. 

The  hero  must  plant  his  fields,  but  near  the  time  of  the  feast 
his  friends  may  assist  him  in  hunting,  fishing,  and  preserving  meat, 
while  the  women  of  the  house  assist  his  wife  in  making  great 
quantities  of  drink  to  be  stored  in  large  earthen  jars. 

The  man  must  also  undergo  a  fast,  or  rather  submit  to  taboos. 
He  paints  his  body  with  black  lines,  lives  alone,  and  shows  his 
bravery  by  going  without  weapons.  He  must  not  kill  game  with 
a  spear,  or  eat  the  flesh  of  certain  animals.  He  confines  himself 
almost  entirely  to  fruits,  vegetables,  and  fish  caught  in  the  net. 
When  the  time  for  the  feast  arrives,  the  head-man  takes  charge. 
When  the  dance  is  ready  to  begin,  the  hero,  carrying  the  tsantsa  on 
the  top  of  a  staff,  comes  through  the  house,  and  presents  it  to  the 
Master  of  Ceremonies,  who  dips  the  head  first  into  a  decoction  of 


Peabody  Museum  Papers 


Vol.  X,  Plate  20 


Chanchas  or  shrunken  human  heads,  prepared  by  the  Jivaro  Indians.  (About  1/4.) 


JIVARAN  STOCK 


121 


tobacco,  then  in  chicha,  and  again  in  clear  water.  He  afterwards 
pours  a  little  of  each  of  these  beverages  into  the  mouth  of  the  hero, 
who  is  seated  on  a  low  stool.  This  ceremony  ends  the  fast  for  the 
hero,  and  frees  him  from  further  obligations.  The  tobacco  juice 
he  has  taken  serves  as  a  violent  emetic,  but  he  soon  recovers,  goes 
to  the  river  for  a  bath,  and  returns  to  take  part  in  the  dance.  The 
Master  of  Ceremonies  carries  the  head  towards  the  dancers,  falls 
on  his  knees  many  times,  and  ends  by  making  an  address  compli¬ 
mentary  to  the  courage  of  the  hero,  in  which  he  says,  “  Brave 
Jivaro,  you  have  avenged  an  injury.”  He  then  sets  up  the  staff, 
with  the  head  on  it,  in  the  dance  ground;  and  the  men,  with  the 
hero’s  wife,  clasp  hands  and  dance  around  the  head,  hurling  ridicule 
and  derisive  epithets  at  it,  as  they  advance  and  retreat.  At  the 
same  time  the  other  women  dance  in  a  great  circle  on  the  outside 
of  the  men. 

The  dance  at  the  feast  of  the  head  is  the  only  opportunity  that 
a  woman  ever  has  to  dance  with  the  men.  It  is  her  greatest  honor. 
After  this  dance  is  over,  the  hero  takes  the  head  and  hangs  it  on 
the  principal  pillar  of  the  house,  where  it  remains  indefinitely.  It. 
may  eventually  be  thrown  into  the  river  or  disposed  of  at  will.  In 
some  tribes  it  is  kept  and  worn  on  anniversary  occasions  over  the 
bird-bone  back  ornament.  This  ends  the  ceremonies  connected 
with  the  head,  but  the  dance  continues  day  and  night  until  the 
supplies  are  exhausted. 

At  midnight  on  the  last  day  of  the  dance,  a  large  number  of 
young  peccaries,  which  have  been  kept  fat  for  the  occasion,  are 
brought  out,  killed  by  the  Master  of  Ceremonies,  and  divided 
among  the  guests  to  furnish  food  for  their  journey  home.  This 
signifies  the  end  of  the  dance,  and  is  the  farewell  salutation. 
Preparations  are  now  made  for  the  departure,  and  then  all  join 
in  a  final  dance  which  ends  at  daybreak.  They  have  been  eating, 
drinking,  and  dancing  for  days,  and  all  are  so  tired  that  they  soon 
camp  and  take  a  long  sleep. 

When  the  enemy  is  killed,  his  head  is  cut  off  with  a  bamboo- 
knife,  and  carried  home  where  it  is  hung  up  for  three  or  four  days 
until  decomposition  begins.  An  incision  is  made  at  the  edge  of 
the  hair  and  carried  over  the  top  of  the  head  to  the  back  of  the 
neck,  and  the  skull  is  removed.  The  skin  is  cleaned  of  flesh,  and 
boiled  in  an  infusion  of  herbs  containing  astringents  and  preserva- 


122 


TRIBES  OF  EASTERN  PERU 


lives.  The  skin  is  then  sewn  up,  and  shrunken  by  putting  hot 
sand  and  hot  stones  inside.  As  the  skin  shrinks  it  is  manipulated 
to  keep  it  in  the  desired  form.  Finally  the  head  is  greased  and 
smoked  for  a  long  time  over  a  fire  made  of  roots  of  a  certain  palm 
tree.  To  keep  the  lips  in  position  while  the  skin  is  drying,  three 
small  chonta  palm  sticks  are  thrust  through  them  from  below, 
and  cotton  strings  woven  in  and  out  over  the  lips.  These  sticks 
are  replaced  with  cotton  cord  when  the  head  is  completely  cured; 
a  transverse  cord  is  attached  to  the  three  suspended  cords,  and 
hanging  from  it  there  are  usually  several  single  cords  about  fifteen 
inches  long,  decorated  with  feathers  or  beetle  wings.  These  cords 
are  not  records,  or  quipus,  but  are  used  for  ornamental  purposes 
only.  The  ears  are  perforated,  and  have  various  decorations  of 
feathers,  beads,  and  beetle  wings  suspended. 

When  the  skin  is  sewn  up,  a  short  stick  is  placed  inside,  attached 
to  a  string  through  a  hole  in  the  top  of  the  head.  This  is  used  for 
suspension  of  the  head  over  the  ornament  of  bird  bones,  when  it  is 
worn.  The  head  is  reduced  to  about  one-eighth  its  normal  size  as 
is  shown  in  the  photograph  (plate  20) ,  and  is  very  dark  brown  in 
color  on  account  of  the  smoke.  It  has  been  said  that  these  heads 
resemble  the  originals  to  such  an  extent  that  they  may  be  recog¬ 
nized.  A  woman  is  said  to  have  recognized  the  head  of  her  son, 
but  in  all  such  cases  of  recognition  the  fact  is  known  that  the  head 
has  been  taken,  and  that  it  is  kept  in  a  certain  house,  so  it  would 
be  very  easy  to  identify  it.  There  is  so  little  resemblance  to  the 
original  head  that  any  one  seeing  a  head  for  the  first  time  is  likely 
to  doubt  the  story  of  its  origin. 

Some  tribes  preserve  the  heads  of  their  friends  as  well  as  those 
of  their  enemies,  but  women’s  heads  are  never  preserved. 

Every  boy  is  trained  to  be  a  warrior.  He  learns  the  manufac¬ 
ture  and  use  of  weapons,  and  the  taking  of  the  head.  He  kills  a 
sloth,  reduces  and  preserves  its  head  in  the  same  way  that  the 
warriors  preserve  the  heads  of  their  slain  enemies. 

For  protection  against  the  raids  of  their  enemies  they  make 
sharp  points  of  chonta  palm  and  set  them  in  the  ground  about  the 
fields,  so  as  to  impale  the  enemy  as  he  approaches.  They  also  dig 
pitfalls  in  the  trails,  plant  lances  below,  and  cover  the  pit  with 
leaves  and  bark.  These  pits  are  usually  dug  near  the  place  where 
a  log  crosses  the  trail. 


JI VARAN  STOCK 


123 


Dances.  In  ordinary  dances,  the  men  and  women  dance  around 
a  circle,  not  together  but  at  the  same  time,  all  singing  with  a  flute 
accompaniment.  There  is  a  special  dance  which  the  men  dance  in 
pairs.  Each  is  armed  with  a  lance,  each  in  turn  makes  a  short 
address  in  which  he  glorifies  himself,  then  dances  in  front  of  the 
others  with  his  lance  ready  to  strike,  and  ends  by  making  a  feint 
at  his  opponent;  the  others  then  go  through  the  same  performance. 
In  the  love  dance,  a  man  dances  in  a  circle,  blowing  a  flute,  while 
a  woman  follows  him  about. 

The  drum  is  never  used  to  furnish  music  for  the  dance,  but  only 
for  purposes  of  communication.  It  is  made  of  a  log,  five  feet  long 


Figure  15 

Jivaro  Indian  drum,  five  feet  long  and  about  one  foot  in  diameter,  made  by  burning  out 
the  interior  of  a  log 


and  one  foot  in  diameter,  with  a  hole  burned  out  in  the  middle, 
leaving  a  lip  which  gives  only  a  single  tone  (figure  15). 

Myths.  The  Creation.  They  have  an  interesting  story  of  the 
creation  of  man.  All  animals  originally  had  the  understanding  of 
men;  animals,  birds,  and  reptiles  all  used  the  same  language, 
talked  together,  and  understood  each  other.  A  great  serpent 
lived  in  a  lake,  and  killed  many  of  the  animals  and  birds  when 
they  came  to  the  lake  to  drink  or  to  bathe.  So  many  of  them  were 
killed  that  they  held  a  consultation  to  determine  what  might  be 
done  to  dispose  of  the  serpent.  They  captured  the  serpent  by 
draining  the  lake,  and  killed  him.  Then  they  held  a  great  feast 
at  which  they  drank  much,  and  men  danced  with  the  widows  of 
those  who  had  been  killed  in  the  conflict  with  the  serpent.  Until 
this  time  all  the  animals  used  one  language,  talked,  and  acted  like 
men,  but  now  each  group  of  animals  and  birds  went  away  from 
this  feast  speaking  its  own  language.  Some  birds  continued  as 
men,  and  some  of  the  monkeys  as  women;  so  today  at  their  dances, 
the  men  sing,  “  histi,  histi,  histi,”  and  the  women  sing,  “  oa,  oa, 
oa,”  in  imitation  of  the  bird  and  the  monkey. 


124 


TRIBES  OF  EASTERN  PERU 


The  Flood.  They  have  a  myth  accounting  for  the  destruction  of 
the  world  by  water.  A  great  feast  was  to  be  held,  and  two  boys 
were  sent  away  into  the  forest  to  get  game.  They  made  a  camp 
under  a  tree,  and  went  out  to  hunt.  They  secured  much  game, 
dressed  it,  and  hung  it  up  at  the  camp.  The  second  day  when 
they  returned  heavily  laden  with  game,  they  were  surprised  to  find 
that  their  first  day’s  catch  had  been  stolen.  When  they  returned 
on  the  third  day,  they  again  found  the  meat  had  been  stolen.  On 
the  next  day,  one  remained  in  hiding  to  discover  the  thief.  He 
found  it  was  a  great  snake  that  lived  in  the  hollow  of  the  tree  under 
which  they  had  camped.  To  destroy  the  snake  they  built  a  fire 
in  the  tree,  and  the  snake  fell  into  the  fire.  The  boys  were  hungry, 
and  one  of  them  ate  some  of  the  roasted  flesh  of  the  snake.  He 
soon  became  thirsty,  drank  all  of  the  water  they  had  at  the  camp, 
then  went  to  the  spring,  anti  from  there  to  the  lake.  He  was  soon 
transformed  into  a  frog,  next  into  a  lizard,  and  finally  into  a  snake, 
which  began  to  grow  very  rapidly.  His  brother  was  frightened, 
and  tried  to  pull  him  out  of  the  water,  but  the  lake  began  to  over¬ 
flow.  The  snake  then  told  his  brother  that,  the  lake  would  continue 
to  grow  until  the  whole  world  would  be  covered,  and  that,  the 
people  would  perish  unless  he  returned  and  told  them  to  make 
their  escape. 

He  told  his  brother  to  put  a  calabash  in  his  pocket,  to  go  on  top 
of  the  highest  mountain,  and  when  the  water  came,  to  climb  the 
highest  palm  tree.  The  brother  returned,  and  told  his  people 
what  had  happened,  but  they  refused  to  believe  him,  accusing  him 
of  destroying  his  brother;  so  he  fled  to  the  top  of  the  mountain, 
and  when  the  water  came,  climbed  the  palm  tree.  After  many 
days  the  water  began  to  subside,  and  he  came  down  to  the  ground. 
From  the  top  of  the  mountain  he  could  see  the  vultures  eating  the 
dead  people  in  the  valley,  so  he  went  back  to  the  lake  where  he 
found  his  brother,  and  carried  him  away  in  his  calabash. 

Origin  of  the  Sun  and  Moon.  The  sun  and  the  moon,  in  the  be¬ 
ginning,  were  two  Jivaro  men  living  on  the  earth  in  the  same  house, 
with  a  woman  called  Ahora.  They  quarreled  together  about  the 
woman,  and  the  moon  said  he  did  not,  like  her  anyway,  and  in  his 
anger  started  to  climb  up  a  vine  to  the  sky.  The  sun  obscured  him¬ 
self  for  a  time,  and  the  woman  cried,  “  Why  are  you  leaving  me 
here  alone,  I  am  going  to  the  sky  also,”  and  started  to  climb  up 


JIVARAN  STOCK 


125 


after  the  moon.  She  carried  with  her  a  basket  of  potter’s  clay. 
When  she  was  near  the  sky,  the  moon  saw  her,  and  called,  “  Why 
do  you  follow  me?  ”  Before  she  could  reply,  he  cut  the  vine  and 
she,  with  her  basket,  fell  to  the  earth.  The  clay  grew,  and  the 
women  today  say  that  the  clay  from  which  they  make  their  pots 
came  from  the  soul  of  Ahora. 

The  sun  went  up  to  the  sky,  seeking  the  woman.  The  moon, 
fearing  the  sun,  fled,  running  on  the  mountain  tops  so  that  the  sun 
was  unable  to  overtake  him,  and  they  have  never  been  reconciled: 
thus  the  sun  is  always  seen  by  day,  and  the  moon  by  night.  The 
sun  and  the  moon  were  not  able  to  live  in  harmony  with  one 
woman;  they  were  always  jealous  of  each  other  and  quarreling 
about  her,  so  today  the  Jivaro  are  jealous,  and  fight  for  their 
women.  Ahora  is  now  a  bird  and  at  every  new  moon  she  can  be 
heard  to  cry,  “  My  husband,  my  husband,  why  have  you  aban¬ 
doned  me?  ” 

Origin  of  the  Stars.  A  jaguar  married  a  Jivaro  woman,  and  asked 
her  to  pick  the  insects  from  his  head.  She  did  so,  and  ate  the  in¬ 
sects,  as  is  their  custom,  but  soon  became  nauseated.  This  made 
the  jaguar  angry,  and  he  asked,  “  Why  are  you  nauseated  with 
your  husband?  ”  He  at  once  ate  her.  As  he  was  eating  her,  two 
eggs  fell  from  his  mouth;  his  mother,  standing  by,  gathered  up  the 
eggs,  and  put  them  away  in  cotton  in  a  small  pot.  They  hatched 
finally,  and  were  two  Jivaro  boys.  They  were  afraid  of  jaguars, 
so  they  planned  to  kill  them  all,  but  one  escaped,  so  the  boys 
decided  to  go  to  the  sky  where  they  would  be  safe. 

They  made  two  bows,  and  many  arrows.  The  small  boy  shot 
at  the  sky  first,  but  his  arrow  did  not  reach  the  clouds.  The  first 
arrow  the  larger  boy  shot,  pierced  the  sky,  the  second  hit  the  end 
of  the  first,  and  the  third  the  end  of  the  second;  and  so  the  line  of 
arrows  finally  reached  down  to  the  earth.  The  boys  climbed  up 
the  line  of  arrows  to  the  sky,  and  became  the  first  bright  stars. 
The  line  remained  for  a  long  time,  and  the  people  from  the  earth 
and  the  sky  went  up  and  down.  It  was  in  this  way  that  the  Jivaro 
learned  how  the  stars  originated.  At  last  the  moon  cut  down  the 
arrow  passage,  and  left  the  stars  up  in  the  sky.  (The  second  part 
of  this  story  seems  to  be  borrowed.) 

Vocabulary.  While  Sr.  Muniz  knew  enough  of  the  Jivaro  lan¬ 
guage  to  get  on  with  the  people  whom  he  had  in  his  employ,  his 


126 


TRIBES  OF  EASTERN  PERU 


knowledge  was  not  sufficiently  exact  to  be  of  much  scientific  value. 
He  had,  however,  made  a  very  good  vocabulary  which  is  here 
supplied  for  comparative  study  in  the  future. 


THE  FAMILY 


People 

sagra 

Father 

aparu 

Man 

aicmango,  kapito 

Mother 

nukuru 

Woman 

nua 

Brother 

yatsuru,  yatsutci, 

Wife 

eiohiri 

yetci 

Grandfather 

apatceru 

Sister 

umai,  umaru 

Grandmother 

mukucuru 

Servant 

kunarun 

PARTS 

OF  THE  BODY 

Body 

ayeci 

Shoulder 

tankwero 

Flesh 

namanki 

Back 

yakai 

Head 

muka 

Rib 

pali 

Head,  shrunken 

tsansa 

Abdomen 

huahi,  ambug 

Hair 

indaci 

Buttock 

sumu 

Face 

yapi,  yapiro 

Arm 

kunato,  kundo 

Chin 

hankwi 

Right  hand 

uniur’ra 

Beard 

hankwe,  suso 

Left  hand 

wina 

Bearded  man 

susurintino 

Finger 

wehi 

Eye 

ha,  hi 

Stomach 

ambuhi 

Eyes 

Irani 

Soul 

ma’ambi,  nusi 

Mouth 

kweno,  weno 

Joint 

nantiyi 

Tooth 

nai 

ANIMALS 

Anaconda 

yanunga 

Fly,  large 

antci 

Ant 

wheta 

Hawk 

pintco 

Armadillo 

cucingi 

Hen 

ataci 

Armadillo,  large 

sima 

Heron 

imia,  kau 

Bear 

tcagua 

Hog 

kangai 

Bee 

tcini 

Hornet 

eti 

Bee,  honey 

nukutce 

Lizard 

camba 

Bee,  yellow 

micki 

Louse 

yarangwi 

Bee,  savage 

sikati 

Macaw 

apatci 

Bird 

tcingue,  picko 

Macaw,  yellow 

yambono 

Cat 

mici,  miciko 

Monkey 

yakuma 

Cattle 

hapa 

Mosquito 

ukumbe,  ai’iti 

Deer 

wagra 

Partridge 

wangwica 

Dog 

yawaru 

Parrot 

tuici 

Duck 

undura 

Parrot,  green 

kanwi 

Fish 

namaka,  kanka 

Pig 

kuga 

JIVARAN  STOCK 


127 


Puma 

hapa  yahua 

Tarantula 

pandakwi 

Rabbit 

sauwa 

Tortoise 

tcarapa 

Rooster 

ayumba 

Trompetero 

tciwa 

Snake,  black 

napi  makantci 

Turkey 

awatca 

Snake,  water 

nikats 

Turtledove 

ciemba 

Spider 

kuntci 

Wasp,  yellow 

hihuhu 

Squirrel 

kunamba 

Wasp,  black 

angaini 

Tapir 

pana 

Woodpecker 

katacoma 

PLANTS 

Bean 

mika 

Pine 

tcua 

Camote 

impi 

Plantain 

pandama 

Caucho 

pinta 

Pumpkin 

yuhui 

Cane 

wayi 

Squash 

ungucpi 

Cane,  wild 

zapapa 

Star  apple 

yasu 

Cedar 

tcimbui 

Sweet  potato 

impiyumitak 

Corn 

ca 

Thorn 

sapa 

Flower 

sisa 

Thicket 

suata 

Forest 

ikiama 

Tobacco 

sango 

Gourd 

sapaya 

Tree 

kambua 

Latex,  rubber 

turahi 

Tree,  copal 

kunki  tcirikipo 

Leaf 

nuka 

Tree,  lanco 

kakita,  waruma 

Onion 

sipui 

Woods 

satca 

Palm,  chonta 

piaio 

Yucca 

mama 

Pepper 

himia 

NUMERALS 

1 

cikitiki 

7  himira’iwiki’iraku 

2 

himira 

8  mlnendu’iwiki’iraku 

3 

min&idu 

9  ainduki'iwiki'iraku 

4 

ainduki 

10  mai’iwiki’amuku 

5 

wina’amu 

20  huihi  iwiki  amuku 

6 

wina’iwiki’iraku 

VERBS 

Abandon 

ahapatino 

Appetize 

yayatisatino 

Able 

nikupasitino 

Augment 

pombartino 

Accelerate 

huomakatino 

Arrive 

hiatino 

Accompany 

ayatino 

Ascertain 

canuate 

Ache 

nahamatifio 

Assist 

awaratino 

Across 

ikentakatino 

Awaken 

nandaiktino 

Address 

wahastino 

Bandage 

hingwiata 

Advance 

imahata 

Baptize 

imitiratino 

Advise 

atserkatino 

Bathe 

maitino 

Afraid 

icamatino 

Bar 

ustukeratiiio 

128 

TRIBES  OF  EASTERN  PERU 

Bark 

siimatino,  tapaikino 

Conquer 

nauratino 

Be 

awai,  puhustino 

Constrain 

imiteratino 

Beat 

awatino 

Construct 

pi’ikmartino 

Beg 

surucuo 

Contain 

pi’iktino 

Behead 

supiktino 

Continue 

aiyemsatino 

Behold 

istino 

Converse 

ahusatino 

Believe 

nikartino 

Cook 

inyarkatino 

Bid 

unsuktino 

Corrupt 

kanatino 

Blister 

nu  vvehe 

Cover 

maingatino 

Blow 

iyutino 

Covet 

wareruntino 

Blow,  nose 

cikimartino 

Create 

nahantino 

Boil 

kunktino 

Crop 

yukiflo 

Bore 

yuyuatino 

Crouch 

akaiktino 

Bore,  horn 

ihirvitino 

Crowd 

ninatino 

Bore,  wood 

inyuratino 

Cry 

liaitino 

Braid 

isemata 

Cure 

sartino 

Brave 

kaherkatino 

Cut 

sispiktiiio 

Bring 

itatino 

Cut  down 

awingatino 

Bring  wood 

hirituatino 

Cut  hair 

awartino 

Build 

ukurtino 

Cut  up 

akartino 

Build,  house 

yeamtino 

Dance 

hansihasinatino 

Burn 

ikimaktino 

Deceive 

anangatino 

Buy 

sumaktino 

Desert 

asatino 

Carry 

ayatino 

Desist 

aikatiasatino 

Cast 

ahapatino 

Die 

hakatino 

Catch 

icikta 

Dig 

faustino 

Catch  fish 

kwinutino  a'atino 

Dig  out  canoe 

awatino 

Catch  up 

amayanta 

Dine 

itsiktino 

Change 

yapahiatino 

Discharge 

ipiatino 

Check 

nimakatino 

Disembark 

akakatino 

Choke 

kahimaratino 

Divide 

akangatino 

Chop 

aentsuquatino  awatino 

Do 

nahantino 

Circle 

yetseratiiio 

Dog 

yahu'aru 

Clear 

mastae 

Donate 

suritino 

Climb 

kakeratino 

Double 

apihikutino 

Clothe 

nambiktino 

Dress,  an  animal 

akaratino 

Come 

winitino 

Drink 

wartino,  uwartino. 

Come  here 

winita 

umartino 

I  come 

winahe,  wite 

Drop 

huhisikatino 

You  come 

winita,  wita 

Eat 

yurumatino 

He  comes 

winima 

Elevate 

acatwa 

He  will  come 

winitiua 

Embark 

hakiertino 

They  come 

wintino 

Encounter 

inguktino 

Compress 

citatino 

Entangle 

hukamatino 

Conceal 

inhuktino 

Examine 

umbuartino 

Conclude 

amatino 

Exceed 

nangamastino 

Conduct 

iakustino 

Execute 

umiktino 

JIVARAN  STOCK 


129 


Extinguish 

ikinatino 

Impede 

nukurktinc 

Fail 

partino 

Intercept 

utariatino 

Fan 

awahingtino 

Instruct 

nuimiteratino 

Fast 

igeramaktino 

Intermeddle 

pakikino 

Fear 

icamamatino 

Invite 

ipiatino 

Feast 

iciektino 

Join 

huktino 

Ferment 

misatino 

Jump 

sikingtiiio 

Feed 

uhundatino 

Kill 

matino 

Fell 

atsongatino 

Kill,  flies 

mandurtatino 

Fight 

maakatino 

Kiss 

apoktino,  apatino 

Fill 

piiktifio 

Kneel 

aiakicatino 

Finish 

amuktino 

Knot 

awhemata 

Fish 

ahundakatino 

Know 

wenikatino,  nikartino 

Fit 

whaingtino 

Lead 

ikiestiiio 

Follow 

mayamagatino 

Leak 

ukartino 

Forget 

kahinamakatino 

Learn 

nuimiteratino 

Fling 

hapatino 

Leave 

hukitiiio 

Fly 

nanamatino 

Lessen 

nakuiktino 

Freeze 

mitciptino 

Lie 

wiitaratino 

Full 

nayentumatiiio 

Light 

ikinuktino 

Gargle 

kinktino 

Light,  candle 

yiikaimaktino 

Give 

susatino 

Like 

istino 

Give  birth 

enyeng  ganusta 

Load 

aensuka 

Go 

witiiio 

Lodge 

atuktino 

Go  out 

wiektino 

Look  for 

juktino 

I  go 

witi,  wihe 

Loose 

hatiatiiio 

You  go 

wita 

Love 

aniata 

We  go 

witi’imatin 

Make  camp 

yapartiiio 

Grind 

pa’atamastino 

Make  candle 

aka’atino 

Grow 

sakartino 

Make  canoe 

pukmartino 

Grow  plantains 

sapastino 

Make  drunk 

maniktino 

Guard 

inguekitino 

Make  load 

irumartino 

Hang 

eukarustino 

Make  rope 

tcapiktino 

Harvest 

iwitino 

Make  time 

uritino 

Have 

amatifio 

Make  trail 

hindamatino 

Hear 

anduktino 

Marry 

turutatino,  nuatakatino 

Heat,  sun 

itsiroderatino 

Measure 

yagartino 

Help 

yenguitino 

Melt 

menartino 

Hide 

ukmatino 

Mix 

surimatino 

Hinder 

kaningmaktino 

Mortify 

tambiratmarta 

Hit 

atiiio 

Murder 

naruma 

Hope 

wahastino 

Nourish 

ayuratino 

House 

yea 

Observe 

imastiiio 

Hunt 

funakatiiio 

Obstruct 

arangtino 

Hurry 

meteke 

Obtain 

atciktino 

Hunt 

misirtino 

Oppose 

atuktino 

Injure 

enuktino 

Overflow 

wandakatino 

130 

TRIBES  OF  EASTERN  PERU 

Overtake 

kenmaktino 

Sew 

apaktino 

Owner 

ataciertino 

Sharpen 

aksakata 

Paddle 

wiandakatino 

Ship 

ehekeratiiio 

Pain 

wakemeratino 

Shoot 

trapitci 

Pardoned 

sakaiamatino 

Shorten 

aksakatino 

Part 

akangatino 

Shrink,  head 

tcuiritino 

Pass 

nangamastino 

Singe,  scorch 

mingartino 

Pay 

akiktino 

Sit 

puhustino 

Place 

wasimayatino 

Sit,  bird  on  tree 

patamastino,  ikitati 

Play 

antengtino 

Sleep 

kanartino 

Play,  drum 

tunduyatino 

Slip 

inartino 

Poultice 

kankartino 

Smoke 

mukunatino 

Precipitate 

mitsangatino 

Soften 

minertiiio 

Punish 

asutiatino 

Sow 

spikitcutino 

Put  out 

ikiepartino 

Speak 

tcitcastino 

Quench 

kinuktino 

Spin,  cotton 

anungtino 

Question 

inindarustino 

Spy 

nakaktino 

Quiet 

inesatino 

Stand 

wahastiiio 

Quarrel 

maakatino 

Stick 

acingate 

Rain 

yutuktino 

Stir 

anankirtino 

Reach 

hiatino 

Stoop 

itiyurcama 

Recuperate 

sa’aritino 

Strangle 

kinktino 

Recover 

tcimiartino 

Strike 

awatino 

Reduce 

pinuartino 

Suck 

mukunatino 

Rest 

yamaratino 

Subdue 

nupuiktino 

Repay 

awangatino 

Subside 

wakinatino 

Full 

ihemeratino 

Suspend 

awaktanitino 

Return 

wakitatino 

Swim 

ukuaktino 

Restore 

ayendatino 

Talk 

tcitcastino 

Rise,  river 

nupengaratino 

Teach 

nikaperatino 

Roast 

uwatino 

Thresh 

akartino 

Roast,  in  leaves 

yankunatino 

Throw 

ahapatino 

Rob 

kasamakatino 

Tie 

etsemdata 

Roil 

yapimakatino 

Tighten 

taingwegatino 

Roll  up 

napictino 

Toast 

nuiktino 

Roost 

aiyamatino,  awamsatino 

Track 

yengatino 

Rub 

yakartiiio 

Trade 

takuktcamgatino 

Say 

timatino 

Travel 

wakastino 

Scatter 

spikitcutino 

Trust 

apuhukitino 

Scramble 

wakatino 

Twine 

huorta 

Secure 

aenderatino 

Unable 

kuhendakatino 

See 

istino,  ista 

Unchaste 

takaptino 

Sell 

suruktino 

Understand 

ananktino 

Seek 

wenekatino 

Unloosen 

akupkatino 

Send,  convey 

aumatino 

Unload 

takurtita 

Serve 

aismaktino 

Uproot 

aentsuratino 

Settle 

pakatino 

Untwist 

kumgatino 

JIYARAN  STOCK 


131 


Untie 

hetiatino 

Weed 

takaitino 

Visit 

istino 

Wind 

kendaiertino 

Wash 

nihertino 

Wild 

yupieratino 

Watch 

itikimartino 

Wish 

aniatino 

Want 

tartino 

Work 

takastino 

Weave 

nihingate 

Write 

artino 

ADDITIONAL  WORDS 

Above 

arakani 

Box 

urukta 

Account 

cuaka 

Breathe 

aclngata 

Achote,  plant 

ipiako 

Brevity 

huomuk 

Acorn 

atcuinama 

Bridge 

tcaka 

Active 

asumbi 

Brief 

kuranta 

Adam’s  apple 

piuwa 

Broad 

whangarama 

Afternoon 

kiawi 

Brood 

utciri 

Again 

ataki 

Brook 

nananda 

Aged 

acanda 

Broom 

hapika 

Air 

nasi 

Broth 

kando 

Alcohol 

coaki,  kaii 

Bundle 

hintcazon 

Alone 

ningue 

Call,  n. 

kikame 

Already 

wingahi 

Candle 

koapartino 

All 

tuki 

Candle 

yi 

All  right  maki,  makati,  paiayo,  ya’atsu 

Canoe 

kanu 

Ancient 

tin  wiki 

Care 

titu 

Appetizing 

yayatino 

Cataract 

mutci 

Aside 

arandatci 

Certain 

turanwi,  nikasi 

Away 

aranda 

Chacara 

aha 

Axehead 

yutca’ayineri 

Chance 

amakei 

Bad 

kumaro 

Charcoal 

kayi,  akata,  kahimakai 

Bag 

cigra 

Chicha 

mihanantci,  mahentci 

Ball 

mari,  mara 

Chip 

nakacu 

Balsa 

papanga 

Clever 

yatciteranum 

Basket 

tcankina 

Close 

mai 

Beautiful 

penkera 

Cloth 

puci 

Because 

uruka 

Coal 

kaigami,  kaiki 

Bed 

pika,  piaka 

Cold 

kutuki,  sitsika 

Bed,  stream 

kuyuama 

Coffin 

kanunma 

Before 

yaou 

Complete 

peikama 

Behind 

atu 

Contented 

cire 

Below 

amara,  nungatci 

Copal  light 

kunkipuari 

Bitter 

yapa 

Cornfield 

naitcaca 

Black 

mukusa 

Cornstalk 

caski 

Blue 

lara 

Cotton 

anitci 

Board 

hapata 

Cover  for  pot 

amanekta 

Boiled 

knukama 

Crude 

inea 

Bow 

kicimago 

Cry 

hax 

132  TRIBES  OF  EASTERN  PERU 


Current 

tcitciwi 

Custom 

nuki 

Dark 

kerama 

Darkness 

kaci’Ikihi 

Dart 

kandac 

Day 

sawanda,  sawe 

Day  before  yesterday 

anuyaou 

Day  after  tomorrow 

nukacini 

Dead 

hakame 

Deaf 

kuic-iri 

Deep 

hiercta 

Direct 

tulupin 

Dislike 

netsa 

Disregard 

yahasama 

Distant 

tihercatayerta 

Door 

ureta 

Doubt 

tumaci 

Drop 

rum 

Dry 

karma 

Dry  meat 

narnama,  puka 

Dumb 

IniirrI 

Dung 

suata 

Dye 

tciengarpi 

Eager 

hitcitamai 

Early 

taeiki 

Easy 

ciri 

Egg 

nuhinda 

Embrace 

mineksate 

Empty 

muguida 

Evening 

cuara 

Entire 

aci 

Evil 

tuna,  tawi 

Far 

koro 

Fanner 

awahuku 

Farmhouse 

kundino,  insawa 

Farther 

aranda 

Fat 

apo 

Fear 

icamama 

Feast 

manbun 

Feather 

uri 

Feeble 

watsarama 

Fermented 

misawi 

Few 

icitiku 

Fiber 

teambira 

Fierce 

yupairama 

Fierce,  wild 

kaheno 

Fight 

manama 

Fine  thread 

sapsati 

Fine 

cerma 

Fire 

hi 

Firewood 

kacua 

First  month 

huotciti 

Fishhook 

sau 

Flexible 

kuciterama 

Flour 

narina 

Flute 

pingue 

Food 

yuruna 

Foolish 

upa 

Form 

kutanga 

For  this 

asa 

Forward 

wikehi 

Fresh 

mitci 

Fried 

yuti,  yurangue 

Friend 

amigro 

Friendly 

nikasa 

From  whom 

yana 

Front 

niheyi 

Full 

nukupwi 

Full  moon 

nantuwata'apakw 

Garment 

awangwema 

Generous 

isaramus 

Gold 

kuri 

Gone 

wetci 

Good 

penkwera,  ayo 

Good  day 

ma'aki  puhuma 

Good  time 

isita,  isata 

Gratis 

yanga,  andera 

Grove 

ikiama 

Growth 

sakarta 

Grave 

matcitnusa 

Gum 

karia 

Gun 

akaro 

Handkerchief 

papu 

Happening 

whikahe 

Happy 

cira 

Hard 

kakarama 

He 

ni 

Here 

yasa 

Head  of  palm 

sambu,  sambia 

Heavy 

kamburama 

Here 

pai,  yasa 

Hide 

nuapi 

High 

yuki 

Hill 

nainda 

JIVARAN  STOCK 


133 


Hillside 

nainda 

Money 

tcankitu 

His 

amwi 

Moon 

nantu 

Honey 

micki 

Moonlight 

isetatatwi 

Hot 

suitsuit,  swariti 

Month 

mantu 

House 

hea,  yea 

More 

knatci 

How  much 

uruntuna 

Most 

ahui 

Hunger 

irka,  suka 

Mould 

umi 

Hungry 

sukumama 

My 

wina 

I 

wi 

Much 

untsure 

Idle 

naki 

Mud 

sakusa 

Idiotic 

uguci 

Machete 

sa’api 

Ill 

hama,  hawi 

Many 

irunume 

Image 

eirie 

Meal 

ihanikinga 

Impossible 

itiurtcati 

Mean 

citama 

Incision 

miserma 

Mercy 

sakardi 

Inside 

inita 

Naked 

misu,  tcanambi 

Insufficient 

nukuptcu 

Name 

nari 

Insomnia 

ahunerta 

Narrow 

pana 

Invaluable 

aiiuanuca 

Narrows 

seretci 

Jet 

sasa 

Near 

arandatci,  tipu 

Jivaro 

cuaru 

Net 

nika 

Juice 

yumiri 

New 

yamai 

Lack 

yayatsa 

Night 

kaci 

Lance 

nanki 

Nightfall 

kaiitci 

Lard 

kunduta 

No 

sa 

Large 

unda 

None 

atsuma 

Late 

uruma 

Not 

isa,  atsuma 

Lean 

watsarama 

Now 

yame 

Lean  to 

hea’apakta 

Oil 

asuite 

Lemon 

yumungo 

Other 

tcikitci 

Lie 

wi’ita 

Outside 

aranda 

Light 

hi 

Over 

yukinukinama 

Light,  to  make 

pandahi 

Overhead 

araka 

Lighter 

sata 

Pain 

nahamawa 

Lightly 

takapta 

Pair 

lhi 

Little 

utcitci 

Past 

kihini 

Load,  on  back 

aimakamatikwaskwa 

Path 

pisarta 

Long 

kuna 

People 

aentzu 

Long  ago 

nitek 

Pepper 

anaibe 

Long  time 

tconta 

Pitch 

sikata 

Law 

kuyuama 

Pity 

kuemfl 

Lumber 

numi 

Plain 

paka 

Lunatic 

tumbl 

Playa 

kanusa 

Midday 

itsatutapiri 

Pocket 

wambatci 

Middle 

akangata 

Poison 

siasa 

Milk 

muntzu 

Poison,  fish 

timo 

Mirror 

espik 

Pole 

numi 

134 

TRIBES 

OF  EASTERN  PERU 

Poor 

misupahi 

Side,  other 

amaini 

Pot,  chicha 

muetsa 

Side,  this 

huine 

Pot,  cooking 

yertci 

Silver 

kwita 

Pot,  water 

itc-ingana 

Simple 

kuntcikuno 

Preparation 

kokai 

Simpleton 

satca 

Purse 

pihantciri 

Singular 

iekitciki 

Pshaw 

ma’a 

Slide 

mitsangama 

Quickly 

kuranda 

Slowly 

yitamara 

Quiet 

titu 

Smallpox 

muro 

Quiver 

tcipeti 

Smell 

naherstino 

Rainbow 

kundaiika 

So 

kewi 

Readily 

acitcimbiahi 

Soft 

mina 

Ready 

urukana 

Sold 

wankani 

Rear 

insakahi 

Solid 

katsurama 

Red 

kapaka 

Sorcerer 

wicino 

Reed 

pa’ata 

Soup 

tumbi 

Return 

tatastahi 

Source 

pukumi 

Remedy 

sunka 

Spear 

ihiyuta 

Returned 

wakitakiapa 

Spider  web 

ango  angomari 

Right 

tutupine 

Spirit,  evil 

sumai,  cuentci  pasuna 

Ring 

takasaipa 

Spirit,  good 

uisa 

Risen 

mihungahi 

Spirits 

mahmtcikareana 

River 

entsa 

Star 

yaya 

Road 

yinda 

Steam 

maye 

Robber 

kasa 

Sterile 

ka’a 

Robust 

undaiyeci 

Strange 

ma 

Roof 

kombanaka 

Storm 

nasensayiyatawi 

Room 

piektcuaci 

Street 

yinda 

Round 

kaner 

Strong 

kakarama 

Rubber 

farara 

Sufficiently 

nukupwi 

Sad 

mayahi 

Sufficient 

makiti 

Salt 

wi,  katci 

Sullen 

panda 

Same 

tuki,  au 

Summit 

nukurka 

Sands 

naikimi 

Subdued 

nupuitkam 

Sap 

yumiri 

Sun 

etsa 

Sash 

sa’aki 

Sunset 

etsanungahasebi 

Saw 

murra 

Sunset 

itsa  pukundahi 

Scanty 

sutaratci 

Supply 

aliui 

Sea 

neri 

Sweet 

yumina 

Salt 

yahu 

Thankful 

yumisatinu 

Separate 

miswa 

Thanks 

makiti 

Shirt 

puci 

Thanksgiving 

ildauntumkatae 

Short 

tcuwatsiki 

That 

nu 

Shortly 

sutara 

Then 

nuyi,  nu 

Short  time 

nuiki 

There 

nuim,  atu 

Show 

inyukturitino 

Thin 

serritce 

Sick 

tumaro  ha’ahi 

Thirst 

kita 

JI VARAN  STOCK 


135 


Thirsty 

titukapuhama 

This 

asa,  asau,  hunuasa 

Thou 

amwi 

Thus 

nutcuaci 

Time 

nuike 

Today 

yamai 

Together 

apalakama 

Together,  go 

ihe,  wirite 

Together,  two 

apatikama 

Tomorrow 

kacini 

Twilight 

sawarta 

Underneath 

waptaka 

Unknowable 

nikatcii 

Unknown 

tea 

Unmarried 

natsa 

Until  then 

weawikatahi 

Unwilling 

nakimage 

Upon,  hill 

murra 

Vacant,  house 

sa’aki 

Vanilla 

sikuta 

Very 

ti 

Very  well 

ayo 

Vexed 

kaherkama 

Village 

hea  aparama 

Vine 

ka’api,  naiku,  teresa, 
harango 

Vine,  fish  poison 

yokei 

Vinegar 

kaciki 

Walk 

wikasta 

Wall 

kawito 

Wasp 

hihuhu 

Water 

yume 

Water,  boiling 

nuhukmakata 

Water,  in  pot 

uwarae 

Warm 

swera 

Wax 

nugi,  saka 

Weary 

pimbikma 

Weigh 

kinawi 

Well 

ya’atsi,  ya’atsin 

Wet 

tcupikama 

What 

kurakangui 

What 

wari 

What,  animal 

urukahi 

What,  thing 

warimba 

When 

urutai 

Where 

tui,  tuin 

Wherefore 

itiurkatiniki 

Whirlpool 

winki 

Whither 

tuimba 

White 

puhu 

White,  feather 

sui 

Who 

ya,  yuna 

Whole 

sinseka 

Wings 

nanepwe 

With 

yai 

Wood 

hi 

Wornout 

sambayaska 

Yes 

he,  hete 

Yesterday 

anu,  yau 

You 

atuma 

Your 

amino 

WITOTAN  STOCK 


Distribution.  The  largest  and  most  important  of  the  tribes  of 
the  Putumayo  River  region  is  the  Witoto  (Huitote,  Ouitote, 
Uitote).  It  occupies  the  territory  between  the  Putumayo  and 
Caqueta  or  Yapura  Rivers  on  the  north,  and  the  Napo  River  on 
the  south.  The  population  of  the  region  is  fifteen  to  twenty 
thousand,  made  up  of  the  following  sub-tribes: 


Emuirise 

Gella 

Haiyofo 

Huraya 


Kabduya 

Komeyone 

Laboyano 

Maynane 


Monunisaya 

Nongoni 

Ouokaise 

Sebua 


Sigayo 

Spuna 

Utcerua 

Yabuyano 


My  authorities,  from  whom  the  following  information  was  ob¬ 
tained,  were  Sr.  Plinio  Torres,  who  had  used  a  band  of  Witoto  for 


Outlines  of  hand  and  foot  of  Witoto  Indian 


a  number  of  years  in  gathering  rubber  along  the  Putumayo  and 
Madre  de  Dios  Rivers;  and  the  best  possible  authority,  Jagi 
Huari,  a  Peruvian,  who  when  six  years  of  age  had  been  left  alone 
with  the  tribe  for  six  years,  in  order  that  he  might  learn  the  lan¬ 
guage,  and  then  serve  as  an  interpreter  when  these  Indians  were 
taken  over  by  Sr.  Torres.  He  thus  learned  the  language  and  cus¬ 
toms  of  the  Indians,  and  has  continued  to  live  with  them  for  the 
past  fourteen  years. 

On  account  of  some  disagreement  with  other  rubber  gatherers, 
Torres  left  the  Putumayo  region,  with  his  Indians,  and  traveled 


136 


WITOTAN  STOCK 


137 


more  than  a  thousand  miles  to  the  junction  of  the  Amigo  and  Madre 
de  Dios  Rivers,  where  we  found  him  clearing  land  and  building  a 
house.  Several  of  his  Indians  died  after  reaching  the  Madre  de 
Dios  on  account  of  fevers  and  dysentery  contracted  on  the  journey. 

Organization.  The  Witoto  Indians  have  a  very  close  political 
organization  for  the  sub-tribes,  but  there  is  no  chief  over  all  of 
the  tribes.  They  live  in  enormous  communal  houses,  grouped 
together  about  a  great  plaza.  Each  village  has  a  chief,  ijama, 
and  two  or  more  sub-chiefs,  one  for  each  of  the  large  houses.  The 
offices  of  chief  and  sub-chief  are  inherited  by  the  eldest  son.  The 
duties  of  the  sub-chiefs  are  to  assist  the  chief,  and  to  act  in  his 
stead  when  he  is  disabled  or  away  from  home.  If  the  chief  dies 
leaving  a  young  son,  his  brother  acts  as  chief  until  the  son  is  about 
eighteen  years  of  age.  If  a  chief  has  no  son,  his  brother  becomes 
the  chief. 

The  chief  has  absolute  power  over  the  lives  and  property  of  his 
people;  however,  if  the  chief  is  unjust  or  exercises  his  authority 
too  freely  his  people  may  move  away,  and  leave  him  behind.  The 
chief  has  full  power  in  time  of  war,  but  for  ordinary  occasions  he 
calls  for  volunteers.  The  chiefs  may  have  more  than  one  wife. 
When  one  chief  visits  another  he  takes  tobacco  and  coca  along 
with  him,  as  a  gift,  while  his  wives  take  choice  fruits  and  meats 
for  the  host’s  wives.  His  host  invites  him  into  his  house,  and  offers 
him  tobacco  and  coca,  and  when  he  departs  the  chief  presents 
him  with  tobacco  and  coca,  or  a  tiger  tooth  necklace. 

Houses.  The  large  communal  houses  may  have  as  many  as  a 
hundred  apartments,  and  are  capable  of  accommodating  as  many 
families.  The  center  of  the  house  is  used  for  a  meeting  place  and 
for  dances.  The  houses  are  kept  dark  on  account  of  flies.  The 
roof,  made  of  the  leaves  of  vegetable  ivory  palm  ( Phytelephas 
macrocarpa) ,  reaches  to  the  ground.  There  is  no  smoke-hole  or 
windows,  and  only  one  folding  door  made  of  leaves,  which  is  kept 
closed.  Each  family  has  a  very  small  hanging  door  of  leaves.  The 
large  apartment  opposite  the  entrance  door  is  assigned  to  the  chief. 
The  house,  plate  21,  was  being  constructed  for  the  accommodation 
of  Torres’  group,  so  that  it  was  not  as  large  as  the  ordinary  Witoto 
house.  It  was  built,  as  the  number  of  outside  posts  would  indi¬ 
cate,  to  accommodate  twenty  families.  The  house  was  sixty  feet 
long,  forty-five  feet  wide,  and  thirty  feet  high.  It  will  be  seen 


138 


TRIBES  OF  EASTERN  PERU 


from  the  framework  that  there  are  no  central  posts  supporting 
the  roof.  This  allows  a  large  open  space  of  floor  in  the  center. 
The  whole  inside  of  the  house  is  left  open;  the  apartments  are 
indicated  only  by  the  hammock  posts,  and  the  small  individual 
fires.  They  make  fire  in  the  ordinary  way,  by  twirling  a  stick  be¬ 
tween  the  palms  of  the  hands,  and  also  by  striking  fire  from  two 
stones.  They  have  no  traditions  about  the  origin  of  fire. 

Food  Supply.  The  Witoto  are  primarily  an  agricultural  people. 
Each  family  has  its  own  field  in  which  they  cultivate  cassava, 
plantains,  potatoes,  pineapples,  and  coca.  In  making  the  field, 
the  men  cut  the  trees  with  stone  axes,  and  the  women  burn  the 
brush,  plant,  and  cultivate  the  vegetables.  They  add  fish  and 
game  to  their  food  supply,  but  prefer  fish  to  game,  probably  be¬ 
cause  there  is  less  of  it.  They  hunt  together  in  common,  and 
bring  the  catch  to  the  chief,  who  distributes  it  equally  among  the 
families. 

They  capture  peccaries,  deer,  and  tapirs  in  a  great  net,  six  feet 
high  and  a  thousand  or  fifteen  hundred  feet  long,  which  is  stretched 
among  the  trees  in  a  suitable  place  in  the  forest.  They  catch  the 
fish  with  spears,  hooks,  and  nets,  but  for  the  most  part  depend 
upon  poisoning  the  pools  with  the  crushed  leaves  and  roots  of 
the  babasco  ( Jacquinia  armillaris).  The  poison  is  carried  to  the 
pools  in  baskets,  which  are  dipped  frequently  into  the  water,  and 
soon  the  dead  fish  are  seen  floating  on  the  surface.  A  very  effec¬ 
tive  hook  is  made  by  tying  the  spine  of  Astrocaryum  to  a  stick, 
and  baiting  it  with  a  worm.  The  blowgun,  obiyaka,  eight  or 
ten  feet  in  length,  is  made  of  two  pieces  of  chonta  palm  ( Badris 
ciliata),  grooved,  polished,  wrapped  with  a  tough  strip  of  the  bark 
of  huimbaquiro  ( Bornbax  or  Jacitara),  and  coated  with  a  resinous 
gum  ( Vismia  guianensis ).  The  arrows  used  with  blowguns  are 
made  of  chonta  or  patawa  palm  ( Oenocarpus  patawa )  with  a  wisp 
of  silk-cotton  (Bornbax),  tipped  with  poison  made  from  the  extract 
of  a  tree  called  oipui,  or  made  of  ramu  ( Strychnos  castelmoeana) 
and  pani  ( Cocculus  toxicoferus) .  The  arrow  points  are  cut  in  the 
making,  so  that  they  will  easily  break  off  in  the  wound.  In  hunt¬ 
ing,  a  lance,  moruko,  is  also  used  with  poisoned  tip.  These  lances 
are  made  of  the  leaf  stalk  of  cane  with  chonta  palm  poisoned 
points.  Eight  or  ten  of  these  lances  are  carried  in  a  bamboo  case, 
the  tips  resting  in  curari  poison.  The  spears  are  of  three  types: 


Peabody  Museum  Papers 


Vol.  X,  Plate  21 


Witoto  Indian  group,  and  house  in  process  of  construction 


WITOTAN  STOCK 


139 


barbed,  for  killing  the  tapir;  round,  for  use  in  warfare;  and  with 
a  point  of  bamboo,  for  killing  fish. 

The  women  make  a  very  refreshing  drink,  called  hugabi,  from 
the  fruit  of  the  kenaku  palm,  mixed  with  cassava,  but  they  have 
no  intoxicating  drinks.  They  eat  regularly,  only  twice  a  day; 
breakfast,  monenena,  in  the  morning  at  daybreak,  and  supper, 
nawita,  in  the  evening  at  about  six  o’clock  or  sundown.  Through 
the  day  they  chew  the  leaves  of  the  coca  plant  ( Erythroxylon  coca ) , 
but  take  no  other  food.  The  leaves  of  the  coca  are  toasted,  pul¬ 
verized,  and  mixed  with  the  ashes  of  burnt  leaves  of  another  plant. 

Jaliko,  the  Feast  of  the  Pole.  Each  year  at  the  beginning  of 
the  season  for  clearing  and  planting  the  fields,  they  cut  down  a 
large  tree,  and  carry  a  section,  three  feet  or  more  in  diameter  and 
fifty  to  seventy-five  feet  in  length,  into  the  house  of  the  chief. 
The  log  is  so  heavy  that  it  is  always  necessary  for  them  to  call 
upon  other  villages  for  assistance.  While  the  men  are  clearing 
and  planting  the  fields,  the  chief,  with  the  aid  of  the  sub-chiefs, 
spends  his  time  in  carving  the  log.  The  chief  carves  on  one  end 
the  bust  of  a  woman  with  her  hands  crossed  on  her  breast.  The 
sub-chiefs  hew  off  the  top  of  the  log  for  a  dancing  platform,  and 
paint  on  each  side  a  great  snake,  the  anaconda,  in  three  colors: 
red,  yellow,  and  black.  At  the  end  of  eight  months,  when  the 
first  fruits  are  ripe,  a  great  feast,  called  Jaliko,  the  feast  of  the  pole, 
is  given. 

When  the  time  arrives,  the  chief  appoints  six  men  to  collect  the 
food  and  drink  for  the  feast.  Two  men  wear  white  bark  cushmas 
painted  in  front  and  back  with  jaguars;  two  wear  cushmas  painted 
with  poles  and  branches;  and  two  wear  cushmas  painted  with 
birds.  All  of  the  men  wear  bark  masks  with  only  their  eyes  visible. 
Early  in  the  afternoon  of  the  day  of  the  feast,  these  six  men  go 
armed  to  the  houses  of  the  sub-chiefs.  The  two  representing  the 
jaguars  carry  long  poles  with  hooks  on  the  ends,  and  proceed  to 
tear  off  the  roof  of  the  house;  the  two  men  painted  with  poles  and 
branches  carry  stone  hatchets,  and  begin  to  cut  down  the  posts  of 
the  house;  and  the  two  men  painted  with  birds  go  into  the  fields, 
and  begin  to  destroy  them.  In  order  to  prevent  this  wholesale 
destruction  of  the  houses  and  fields,  the  families  hasten  to  give 
the  men  a  great  abundance  of  food  of  all  kinds:  fruit,  cassava 
bread,  meat,  fish,  and  nuts,  which  they  carry  to  the  chief’s  house 


140 


TRIBES  OF  EASTERN  PERU 


where  the  dance  and  feast  are  to  be  held.  In  the  evening  all  the 
village  people  gather  at  the  chief’s  house  for  the  feast  and  dance, 
which  lasts  all  night  and  until  late  in  the  afternoon  of  the  next 
day.  The  women  dance  on  the  ground,  while  the  men  dance  on 
the  top  of  the  log.  Each  man  supports  himself  with  a  pole,  which 
he  holds  upright  in  front  of  him  with  both  hands,  facing  the 
women.  One  man  leads  the  singing  for  the  dance,  while  the  others 
join  in  at  the  chorus.  When  the  leader  is  tired  out,  another  takes 
his  place.  The  burden  of  the  song  is  in  adoration  of  the  sun, 
moon,  plants,  fruits,  and  animals.  The  rhythm  of  the  dance  is 
accentuated  by  the  sound  of  rattles,  made  of  nuts,  worn  by  the 
men  above  the  calf  of  the  right  leg.  The  dance  of  the  men  on  the 
log  is  merely  a  shifting  from  one  foot  to  the  other,  emphasizing 
the  beat  with  the  right  foot. 

After  the  dance  is  over,  the  chief  cuts  up  the  image  of  the  woman 
and  gives  a  piece  to  the  head  of  each  family  present,  who  takes  it 
home  and  burns  it  in  his  own  little  fireplace.  The  chief  himself 
burns  the  head  of  the  image. 

The  feast  appears  to  be  a  kind  of  harvest  thanksgiving  ceremony, 
but  the  exact  meaning  of  the  different  elements  is  difficult  to 
understand.  Their  dances  and  feasts  are  usually  held  when  the 
different  fruits  are  ripe,  or  when  certain  fish  come  up  the  river. 
During  these  festive  dances,  other  households  are  invited  and  all 
exchange  wives  during  the  dance,  with  the  exception  of  the  chiefs. 
Two  of  the  best  musicians  lead  the  dance.  Each  has  attached  to 
his  arm  a  bunch  of  feathers,  and  carries  a  Pan’s  pipe  of  three 
bamboo  joints  of  different  lengths.  The  music  is  made  by  each 
in  turn  blowing  a  single  note  on  his  pipe.  The  women  generally 
dance  in  circles  with  clasped  hands,  and  the  men  dance  around 
the  outside  with  their  arms  locked.  The  drum  is  not  used  at  the 
dance,  but  only  for  signals  and  messages.  The  flutes  made  of 
the  human  arm  bones  of  their  enemies  are  used  only  for  personal 
amusement,  and  played  when  the  individuals  who  made  them  are 
alone. 

Other  Amusements.  Among  most  tribes,  the  boys  find  amuse¬ 
ment  in  shooting  with  the  bow  and  arrow,  but  the  Witoto  do  not 
use  these  and  the  boys  must  find  amusement  in  some  other  way. 
They  make  wooden  tops,  humuraka,  about  six  inches  long  and  one 
and  a  half  inches  thick,  with  a  notch  at  one  end,  and  a  point  at  the 


WITOTAN  STOCK 


141 


other.  A  string  is  wound  around  the  top,  and  it  is  thrown  up  in 
the  air.  The  men  and  boys  also  play  ball.  They  make  a  large 
rubber  ball,  uwika  detirowi,  about  six  inches  in  diameter,  and 
all  play  together  around  the  central  plaza.  The  ball  is  tossed  into 
the  air  and  must  be  caught  on  the  knee  of  the  right  leg,  bounced 
into  the  air  again,  and  received  in  the  same  way  on  the  other  side. 
The  hands  must  not  be  used  except  in  guiding  the  ball  to  the 
knee.  These  ball  games  between  villages  last  four  or  five  days. 
They  play  ball  in  the  afternoon,  and  dance  at  night. 

Dress  and  Ornamentation.  No  clothing  is  worn  indoors,  but 
the  men,  when  on  the  trail,  hunting,  or  working  in  the  fields,  wear 
a  breechcloth  of  bark.  The  women  wear  narrow  woven  cotton 
bands  on  the  wrists  and  ankles.  Neither  men  nor  women  wear 
paint  or  are  tattooed.  The  men  pierce  the  ears  and  the  alae  of  the 
nose,  for  the  insertion  of  feathers,  but  the  septum  is  not  perforated. 
The  sub-chiefs  pierce  their  ears  and  the  alae  of  the  nose,  and  wear 
a  wooden  plug  in  the  middle  of  the  lower  lip.  The  chief  wears,  in 
addition,  two  extra  lip  plugs  one  on  either  side  of  the  center.  The 
plugs  are  sometimes  made  of  silver  or  gold.  The  sub-chiefs  wear 
jaguar  tooth  necklaces;  in  case  of  trouble  between  the  chief  and  a 
sub-chief  this  necklace  is  taken  away  by  the  chief,  and  the  sub¬ 
chief  is  thus  disgraced.  The  extra  lip  plugs  are  the  only  evidence  f 
of  position  worn  by  the  chief.  As  there  is  no  clothing  or  headdress 
worn,  these  are  the  only  marks  of  distinction  within  the  tribe. 

Marriage.  The  Witoto  marry  outside  the  village,  but  within  the 
tribe.  No  one,  except  the  chiefs  and  the  medicine  men,  is  allowed 
to  have  more  than  one  wife.  The  medicine  men  are  allowed  to 
have  three  or  four,  while  the  chiefs  may  have  as  many  as  they 
wish.  The  sons  of  chiefs  must  always  marry  the  daughters  of 
other  chiefs.  The  three  or  four  hundred  people  living  in  one  group 
are  considered  as  one  family,  and  all  of  the  children  as  brothers  and 
sisters. 

When  a  young  man  wishes  to  take  a  wife  he  speaks  to  his  father, 
who  makes  arrangement  with  the  father  of  the  girl  he  desires; 
but  if  the  boy’s  father  is  dead  he  goes  to  the  chief  instead.  The 
boy  makes  a  present  of  tobacco  to  the  chief,  works  for  the  girl’s 
father,  and  gives  him  tobacco  and  coca.  The  tobacco  and  coca 
for  the  father  are  brought  in,  and  left  on  the  floor  of  the  house. 
At  the  same  time,  the  boy  brings  rare  fruits  and  game,  and  a  cer- 


142 


TRIBES  OF  EASTERN  PERU 


tain  kind  of  wood,  popai,  which  is  very  much  prized,  and  presents 
them  to  the  girl’s  mother.  The  food  is  then  divided  among  all  the 
families  in  the  house,  and  if  all  partake,  it  is  considered  a  sign  that 
they  agree  to  the  marriage.  The  boy  must  then  remain  in  the 
house  that  night,  and  sleep  alone.  The  next  day  the  girl’s  father 
sends  her  to  the  boy’s  household  where  she  lives  with  the  family 
until  after  puberty,  when  the  young  man  takes  her  to  his  own 
apartment  in  the  family  house  of  his  father.  If  a  wife  should  prove 
unfaithful,  she  is  killed  by  her  husband. 

When  a  woman  is  about  to  be  confined,  she  retires  to  the  forest 
alone,  and  returns  with  her  child.  She  is  given  presents  by  all  of 
the  other  women  of  the  household.  When  a  chief’s  wife  has  a 
child,  the  medicine  men  come  to  the  house;  the  eldest  takes  the 
child  in  his  arms,  sings  and  chants  a  ceremony,  then  passes  it  to 
the  next,  and  he  to  the  next,  continuing  throughout  the  night. 
This  ceremony  is  intended  to  keep  the  evil  spirits  away  from  the 
mother  and  child,  and  to  give  the  child  good  health.  The  child 
is  named  by  the  father  and  mother,  without  any  ceremony.  There 
seem  to  be  family  and  tribal  names.  Jagi  Huari  means  “  beads 
about  his  neck.”  His  son’s  name  is  Guaita  Huari  —  Guaita 
means  “  to  catch.”  The  name  Huari  is  never  found  in  any  other 
sub-tribe,  and  the  name  Jagi  can  never  be  used  by  any  other 
family.  Men  are  sometimes  given  nicknames  of  animals  or  birds. 
Some  examples  of  individual  names  are  as  follows: 

Sebua  sub-tribe:  chief’s  name,  Sorroginema;  wife’s,  Jenadeno; 
and  son’s,  Irimamuy.  Man’s  name,  Binarima;  wife’s,  Bogeirei; 
and  son’s,  Keifo.  Man’s  name,  Siaguide;  wife’s,  Nanimegoqueina; 
and  son’s,  Boiriyama. 

Kabduy a  sub-tribe:  man’s  name,  Suyei;  wife’s,  Setiniyei;  son’s, 
Kitibequi;  and  daughter’s,  Sirequitofeno. 

Monunisaya  sub-tribe:  man’s  name,  Jairebiuneima;  and  wife’s, 
Diguidami. 

Nongoni  sub-tribe:  man’s  name,  Yidima;  wife’s,  Sanuano; 
son’s,  Cani;  and  daughter’s,  Cayei. 

The  families  are  always  small,  in  spite  of  the  common  desire  for 
children.  There  are  seldom  more  than  three  or  four  children  born  in 
one  family.  The  members  of  the  family  sleep  in  individual  ham¬ 
mocks;  the  father  on  one  side  of  the  apartment,  the  mother  on  the 
other,  with  the  children  in  the  back  part,  and  a  fire  in  the  middle. 


WITOTAN  STOCK 


143 


The  Dead.  When  a  chief  dies  he  is  wrapped  in  a  new  hammock 
with  all  his  possessions  and  buried  in  the  center  of  the  floor  of 
the  house,  then  the  people  move  away,  and  build  another  house. 
When  any  other  member  of  the  tribe  dies,  he  is  buried  under  his 
own  fireplace,  and  the  house  is  not  deserted.  The  grave  is  dug 
about  five  feet  deep,  and  the  body  placed  in  a  sitting  posture.  A 
man  dies  in  his  hammock.  Each  family  places  some  offering  in  the 
hammock,  then  it  is  bound  around  the  corpse  with  a  rope,  and 
placed  in  the  grave  with  all  his  possessions.  His  dogs  and  pet 
animals  are  buried  alive,  or  later  when  caught  are  killed  and 
buried. 

If  a  father  and  mother  both  die  and  leave  young  children,  they 
are  buried  alive  with  the  mother.  Jagi  knew  of  one  case  where 
both  parents  had  died  and  had  left  three  little  children,  the  mother 
dying  shortly  after  the  father.  The  eldest  child,  about  eight  years 
of  age,  overheard  the  people  talking,  and  learned  that  the  children 
were  to  be  buried  alive,  so  he  quietly  escaped  to  the  forest;  but 
the  other  two  were  put  in  the  grave  alive  with  the  mother  and 
covered  up  with  earth.  Jagi  was  present,  and  witnessed  the  burial. 

Two  or  three  months  after  a  man’s  death  the  people  of  his  house 
hold  a  fiesta  and  dance  in  his  honor.  When  a  man  dies,  his  widow 
cuts  off  and  burns  the  bands  which  are  put  on  her  ankles  and  arms 
when  she  is  promised  in  marriage.  If  she  has  great  affection  for 
her  husband,  and  thinks  she  will  never  want  to  marry  again  she 
cuts  off  her  hair  as  a  sign  of  mourning.  When  a  wife  dies,  a  man 
shows  no  signs  of  grief  or  mourning. 

If  any  one  is  suffering  from  some  incurable  disease  which  renders 
him  helpless,  or  from  some  unknown  serious  disease,  he  is  buried 
alive.  Ordinarily  they  take  exceptionally  good  care  of  the  aged, 
because  they  are  considered  wise,  and  their  counsel  is  desired. 

Medicine  Men.  When  anyone  is  sick,  the  members  of  his  family 
give  him  such  remedies  as  are  commonly  known  among  the  tribe. 
If  he  does  not  recover  and  the  sickness  proves  serious,  the  aimi,  or 
medicine  man,  is  called  in.  He  gives  no  medicine,  but  treats  the 
patient  by  magic  and  manipulation.  He  takes  ground  tobacco 
leaves,  boils  them  in  a  small  cooking  pot,  squeezes  out  the  liquid, 
boils  it  again  until  it  is  a  thick  syrup,  and  then  mixes  with  it  water 
and  the  ashes  of  the  popai.  He  dips  his  fingers  into  the  liquid,  and 
puts  them  in  his  mouth.  In  a  few  minutes  he  is  overcome  with 


144 


TRIBES  OF  EASTERN  PERU 


dizziness  and  sickness  and  in  this  condition  is  able  to  discover  the 
disease.  After  a  half  hour  he  takes  tepid  water  as  an  emetic.  He 
has  now  discovered  the  disease,  knows  what  it  is,  and  where  it  is 
located.  He  uses  no  drugs,  but  begins  at  once  his  manipulations. 
He  rubs  the  patient,  always  in  the  direction  of  the  extremities, 
and  blows  the  disease  away  from  between  his  hands.  He  presses 
with  the  heels  of  the  hands,  rolls  his  knuckles,  and  rubs  with  his 
fingers;  as  he  finishes  rubbing,  he  brings  his  hands  together  at  the 
top  of  the  patient’s  head,  or  at  his  toes,  or  his  finger  tips,  and  then 
blows  away  the  disease.  To  insure  the  safety  of  the  patient  from 
the  return  of  the  disease,  he  blows  upon  the  hammock. 

The  medicine  man  operates  in  the  middle  of  the  big  house.  The 
patient  is  brought  in,  laid  on  a  mat,  or  swung  in  a  hammock.  If, 
however,  the  patient  is  too  sick  to  be  moved,  he  may  be  treated  in 
his  own  apartment.  About  ten  feet  inside  of  the  door  of  the  big 
house  there  is  a  pole  on  which  hangs  a  bag  of  coca,  at  the  bottom 
of  which  is  kept  a  small  pot  of  liquid  tobacco.  The  medicine  man, 
in  taking  his  tobacco,  squats  before  this  pot  with  his  back  towards 
the  center  of  the  house.  If  the  patient  is  seriously  sick,  the  medi¬ 
cine  man  may  remain  with  him  for  several  days  blowing  away  the 
disease.  Besides  this  kind  of  treatment,  the  medicine  man  is 
able  also  to  reduce  fractures,  using  tablets  of  wood  as  splints;  to 
lance  ulcers;  to  put  on  plasters  of  various  kinds;  and  to  cup  the 
back  and  shoulders  for  diseases  of  the  chest. 

When  a  medicine  man  is  sick  he  attributes  his  sickness  to  some 
powerful  medicine  man  in  another  tribe.  In  cases  of  epidemics  the 
medicine  man  goes  from  house  to  house,  and  if  many  die  he  recom¬ 
mends  that  they  burn  the  houses  and  move  away.  In  all  cases 
death  is  due  to  the  influence  of  some  other  medicine  man,  and  the 
local  medicine  man  is  not  held  responsible.  The  medicine  man  is 
paid  for  his  services  in  tobacco,  coca,  and  jaguar  teeth.  When 
a  child  is  sick  its  mother  eats  nothing  but  cassava.  If  anyone  is 
near  to  death,  the  other  members  of  the  household  sit  nearby  and 
sing.  In  case  of  smallpox  they  separate  the  sick,  and  send  all  the 
unaffected  people  away  to  the  forest  during  the  continuance  of 
the  disease. 

Ordinarily  the  medicine  man  does  not  reveal  the  sickness  that  he 
has  removed  from  the  body  of  the  patient,  but  in  certain  cases  of 
severe  illness  he  bites  and  sucks  from  the  body  of  the  patient  a 


WITOTAN  STOCK 


145 


small  object  of  gold,  silver,  wood,  or  bone,  shows  it  to  the  chief, 
and  says  that  he  has  taken  it  from  the  body.  The  chief  takes  it, 
shows  it  to  the  patient,  and  then  returns  it  to  the  medicine  man, 
who  puts  it  in  his  mouth.  This  is  the  evil  that  is  causing  the  disease, 
and  since  it  has  been  removed,  the  patient  says  that  he  feels  better, 
and  usually  recovers. 

The  medicine  man  works  in  the  fields  as  an  ordinary  member  of 
the  tribe;  but  he  is  respected  by  his  own  tribe,  because  he  is  able 
to  cure  diseases,  and  he  is  feared  by  other  tribes  because  he  is  able 
to  send  diseases  upon  them.  A  medicine  man  is  not  able  to  send 
any  particular  disease,  but  just  disease  of  some  kind. 

The  position  of  medicine  man  is  inherited.  The  eldest  son  is 
always  supposed  to  have  the  power  to  heal.  From  childhood  he  is 
not  allowed  to  eat  certain  kinds  of  food,  or  to  do  certain  things. 
He  must  not  eat  the  fat  or  flesh  of  animals,  or  certain  fruits.  He 
may  eat  small  birds,  small  fish,  and  cassava,  the  common  staple 
food.  He  uses  a  great  deal  of  tobacco.  The  boy  is  taught  by  his 
father,  but  he  is  not  allowed  to  practise  until  after  his  father’s 
death.  Each  large  house  has  a  medicine  man,  but  the  greatest 
of  the  medicine  men  lives  in  the  house  with  the  chief. 

Cosmogony.  The  Witoto  start  with  the  world  already  made, 
without  any  account  of  its  creation.  They  know  that  the  world 
is  round  from  the  fact  that  they  see  a  circular  horizon.  They  know 
also  that  it  is  flat  with  water  all  around  and  under  it,  because  they 
have  dug  wells  and  found  water  below. 

At  death  they  go  up  to  the  sky  from  the  point  of  departure  on 
the  top  of  the  high  mountains  in  the  west.  One  time  a  man,  after 
going  to  the  top  of  the  mountain,  came  back,  and  told  the  people 
that  he  saw  great  mountains  and  cities  beyond,  but  no  one  else 
has  ever  gone  to  see  them.  The  rivers  join  together,  and  run  away 
into  a  great  hole  in  the  earth,  called  monokakagi,  and  never  come 
back.  Where  the  hole  is,  and  what  finally  becomes  of  the  water 
is  unknown. 

Man  is  an  evolved  monkey.  A  long  time  ago,  before  there  was 
any  sun  or  moon,  monkeys  came  up  through  a  hole  in  the  earth, 
and  after  a  long  time  some  of  them  developed  into  men,  while  the 
rest  remained  monkeys.  The  Witoto  were  the  first  men.  At  the 
time  the  monkeys  became  men,  there  was  no  sun,  but  it  came 
afterward  from  some  unknown  place.  The  animals  came  about 


146 


TRIBES  OF  EASTERN  PERU 


the  same  time  that  men  made  their  appearance.  Fathers  tell  their 
children  stories  about  how  the  monkeys  became  men. 

Time  is  counted  by  moons,  dawi;  and  by  seasons,  hwiyaraoli; 
the  time  from  one  rainy  season  to  another,  or  from  harvest  to 
harvest,  or  flowering  time  to  flowering  time. 

Religion.  They  believe  a  big  man,  Hosinimui,  is  in  the  sky, 
who  has  a  long  beard  which  reaches  to  the  middle  of  his  body,  but 
has  no  hair  on  his  head,  and  who  wears  the  sun  as  a  crown.  When 
the  sun  goes  down  at  night  it  is  because  he  has  gone  to  bed,  and 
put  out  the  light.  His  food  is  composed  entirely  of  honey  and 
peanuts.  There  is  also  an  evil  spirit,  Taife,  who  has  long  finger 
nails,  and  may  do  personal  injury  to  his  victims.  At  death  all 
without  distinction  go  above  in  the  sky,  and  remain  there  forever, 
inactive.  The  soul  of  the  dead,  hursesima,  comes  back  to  earth 
at  times,  and  walks  around  at  night. 

Warfare.  The  Witoto  are  not  a  war-like  people,  but  are  forced 
at  times  to  go  to  war,  and  at  such  times  are  well  organized  under 
the  chief.  When  they  want  to  provoke  war  with  another  tribe, 
some  members  of  the  war  party  go  to  the  other  tribe,  and  give 
a  man  coca;  when  he  begins  to  eat  it,  they  hit  him  on  the  head  with 
a  stone  hatchet,  kill  him,  cut  off  his  head,  and  carry  it  home  to  eat. 
To  secure  volunteers  for  such  a  war,  the  chief  places  on  the  ground 
a  pot  containing  the  extract  of  tobacco.  He  then  makes  an  ad¬ 
dress,  dips  his  fingers  into  the  liquid,  places  them  on  the  tip  of  his 
tongue,  and  calls  upon  all  who  are  willing  to  go  to  war  to  do  the 
same  thing.  This  ceremony  is  in  the  nature  of  an  oath,  and  is 
often  used  on  other  occasions.  It  is  the  most  sacred  oath,  and  is 
never  broken. 

When  they  kill  men  in  war  they  cut  off  the  heads  and  the  arms, 
and  carry  them  home,  where  they  eat  the  flesh  of  the  heads,  throw 
away  the  skull,  and  make  flutes  of  the  arm  bones.  The  heads  are 
boiled,  and  the  teeth  taken  out  and  made  into  necklaces.  The 
flesh  is  eaten  by  the  old  men,  and  the  leader  of  songs,  nugoitimoi. 
Recently  Torres’  band  of  Witoto  Indians  made  a  raid  against  the 
Andoke,  killed  three  men,  cut  off  their  heads,  ate  the  flesh,  then 
placed  the  skulls  on  top  of  poles  in  front  of  their  own  houses. 
Jagi  says  this  is  not  the  usual  practice.  Sometimes  the  skulls  have 
the  facial  part  broken  away,  and  the  rest  hung  to  the  roof  over  the 
chief’s  quarters. 


WITOTAN  STOCK 


147 


When  a  chief  dies  or  is  killed,  his  own  people  take  out  his  teeth, 
and  burn  or  break  them,  for  fear  some  enemy  may  dig  up  the  body, 
and  take  the  teeth  for  a  necklace.  When  prisoners  are  taken,  they 
are  brought  home,  and  killed  in  the  plaza  by  an  executioner,  who 
uses  a  lance  or  a  stone  hatchet.  Captured  women  are  tied  to  a 
pole  in  the  center  of  the  plaza,  and  left  there  over  night,  when  any 
man  who  wishes  may  have  access  to  them,  a  privilege  seldom 
accepted.  The  next  day  they  are  killed  by  the  executioner. 

As  the  Witoto  have  no  bows  and  arrows,  they  use  in  warfare 
spears,  hard  wood  clubs  like  double-edged  swords,  called  makana, 
and  stone  axes.  They  do  not  use  their  poisoned  lances  or  blow- 
guns  in  warfare. 

It  has  been  reported  that  the  Witoto  are  cannibals,  that  they 
eat  the  heads,  arms,  hands,  and  feet  of  their  enemies  or  undesirable 


Witoto  Indian  drum  five  feet  long  and  two  feet  in  diameter  made  from  a  log.  The 
interior  was  burned  out  through  the  two  holes  and  connecting  slit 

persons  coming  among  them;  but  they  eat  only  a  part  of  the 
flesh  of  the  head,  and  that  for  revenge,  and  for  the  purpose  of  in¬ 
spiring  fear  in  their  enemies.  For  the  same  reason,  they  make 
flutes  of  the  bones  of  the  arm. 

Signal  Code.  The  drum,  huari,  is  used  entirely  as  a  means  of 
communication.  It  is  made  of  a  log,  five  or  six  feet  in  length  and 
two  feet  in  diameter  (figure  17).  On  the  top  of  the  log  is  a  hole 
near  each  end,  six  inches  in  diameter,  and  connecting  these  is  a 
slit,  one  and  a  half  inches  wide.  The  interior  of  the  log  is  burned 
out  through  the  slit  and  holes,  and  the  fire  controlled  by  blowing 
through  the  leg  bone  of  a  stork.  The  two  sides  are  of  different 
thickness,  thus  they  produce  two  tones  differing  in  pitch.  For 
sending  messages  two  drums  are  used,  and  four  tones  are  furnished, 


148 


TRIBES  OF  EASTERN  PERU 


differing  in  pitch  and  quality.  The  operator  stands  between  the 
two  logs,  and  beats  them  with  his  rubber-tipped  stick,  huakitchu. 
His  code  is  based  upon  these  four  different  tones,  the  time  between 
his  strokes,  and  the  number  of  blows.  The  drum  is  kept  in  the 
chief’s  house,  suspended  from  the  roof  or  is  hung  by  lianas  from 
a  tree  outside,  and  kept  from  swinging  by  cords  attached  to  a 
buried  log. 

The  Witoto  have  been  made  notorious  on  account  of  the  “  Atroc¬ 
ities  of  the  Putumayo,”  made  public  a  few  years  ago  by  Sir  Roger 
Casement.  The  real  condition  of  affairs  in  the  Putumayo  region, 
and  the  treatment  of  the  Witoto  by  rubber  gatherers  could  not 
well  be  exaggerated.  Hearing  of  these  misdeeds  of  the  rubber 
gatherers,  I  reported  them  to  the  Peruvian  Government  and  to 
my  own,  some  two  years  before  Sir  Roger  Casement  had  heard  of 
them.  The  Peruvian  Government  immediately  stopped  the  atroc¬ 
ities,  as  is  evidenced  by  the  fact  that  Sir  Roger  presents  only 
reports  of  what  had  happened,  not  anything  that  he  himself  saw. 

Grammar.  In  order  to  form  the  comparative,  maka,  much,  is 
prefixed  to  the  positive.  There  is  no  superlative  form. 


COMPARISON 


Good 

mari 

Bad 

marineti 

Better 

makamari 

Worse 

makamarineti 

USE  OF 

POSSESSIVE  ADJECTIVES 

My  father 

kwaimoa 

Their  house 

imakahopo 

My  mother 

kwainono 

Our  house 

kaghopo 

My  house 

kwaihopo 

My  good  house 

knaihopomari 

His  house 

baimwihopi 

o  His  good  dogs 

baimakotikomari 

Your  house 

ohapo 

Large  house 

ijuikopo 

PRONOUNS 

I 

kwe 

We 

kai 

Thou 

o 

You 

omo 

He 

o 

They 

omo 

She 

ohe 

This 

naimwe 

My 

knai 

That 

biama 

Your 

ohe 

Which 

muka 

This 

bai 

Who 

bumwa 

Our 

kai 

What  is  this? 

hadiyabuwi 

i?  What  man  is  this? 

wimabuo? 

What  did  you  say? 

nupodo? 

Whose  dog  is  this? 

biyihikobmvi? 

WITGTAN  STOCK 


149 


DECLENSION 


The  man 

wlgma 

For  the  man  .  wigmayi 

With  the 

man  wigmadiga 

Vocabulary. 

THE  FAMILY 

Man 

igma 

Aunt 

iusunu 

Woman 

rino 

Brother 

ama 

Husband 

kwi’ini 

Sister 

bunu 

Wife 

kwi’ai 

Sort 

hito 

Grandfather 

iusuma 

Daughter 

hisa 

Grandmother 

iusunu 

Bby 

iurotiko 

Father 

mota 

Girl 

hisa 

Mother 

esi 

Baby 

hamadi 

Uncle 

iusuma 

CARDINAL  POINTS 

North 

oguayak 

Zenith 

haaka 

West 

bibemu 

Nadir 

ana 

South 

oyekodubehaukunak  Up  river 

avibeni 

East 

biye 

Down  river 

wireni 

COLORS 

White 

insereti 

Blue 

mokoreti 

Black 

hitereti 

Yellow 

hosi 

'Red 

hiyoreti 

Brown 

| 

hetuda 

NUMERALS 

1 

dahi 

5 

dabakwiro 

2  ' 

mena 

10 

nangwahibekwiro 

8 

dahiyamand 

20 

aikwiro 

4 

naka’amak 

Above  20  (many)  daheseti 

ORDINALS 

First 

dahi 

Last 

irakena 

They  count  their  fingers,  beginning  with  the  little  finger  of  the 
left  hand.  For  the  right  hand,  the  same  names  are  used  as  for  the 
left  hand,  except  for  the  thumb  which  has  a  new  word,  ten.  From 
ten  to  twenty  the  toes  are  counted  in  the  same  order  as  the  fingers, 
with  a  new  word  for  twenty.  No  other  words  are  used  for  num¬ 
bers  except  the  indefinite  word  for  a  great  number. 


150  TRIBES  OF  EASTERN  PERU 

VERBS 


Ask 

bikanaiti 

Know 

iunati 

Break 

jedi 

Make 

huinoka 

Bring 

ati 

Paint 

hidi 

Burn 

oside 

Play 

deterowi 

Catch 

gaita 

Put 

lioni 

Come 

biti 

Reply 

iu’aidoti 

Cook 

rokoki 

Return 

biti 

Cry 

kweri 

Roast 

ruika 

Cut 

koaiti 

Run 

arikina 

Pie 

foodaiti 

Say 

nupo 

Dig 

ekono 

See 

kiodo 

Drink 

biro 

Send 

oretati 

Eat 

gunu 

Sew 

tifoka 

Fall 

iu’aidi 

Sing 

rono 

Fly 

fedi 

Sleep 

inidi 

Give 

haisika 

Smell 

nuita 

Go 

makariti 

Speak 

nakti 

Grow 

moni 

Suck 

dlsenhiro 

Have 

jino 

Swim 

idi 

Hear 

kakadi 

Take 

hiro 

Hunt 

henodi 

Walk 

liaiti 

Judge 

hifaneti 

Wash 

hokoki 

ADDITIONAL 

WORDS 

About 

iaredi 

Death 

baidi 

Bad 

marineti 

Dog 

hiko 

Ball,  rubber 

uika 

Dog,/. 

hikoerino 

Beads 

jagi 

Dog,  m. 

hiko'oima 

Better 

makamari 

Dogs 

hikotiko 

Bird 

ofoma 

Drum 

wari 

Bird,/. 

ofomaerina 

Drumstick 

wakitcu 

Bird,  in. 

ofomaoima 

Dry 

saf  renet  i 

Birds 

nanofoma 

Empty 

heriainoti 

Blowgun 

obiyaka 

False 

benagnoyoti 

Chicha 

eimo 

Feast 

jaliko 

Chicha,  fruit 

bugabi 

Fever 

duiko 

Chief  (name  of) 

Ijama 

Full 

monitaiti 

“  “  “ 

Kutunen 

Good 

mari 

“  “  « 

Rianumui 

Green 

hamadi 

««  (C  <« 

Amigo 

Hard 

kweneredi 

“  “  “ 

Mampi 

Here 

benoma 

«  <«  i< 

Ifi 

Hot 

usireti 

Cold 

rosireti 

House 

hopo 

Corn 

petcato 

Jaguar 

hiko 

Day 

aje 

Lance 

suda 

WITOTAN  STOCK 


151 


Large 

ijui 

Spirit,  evil 

taife 

Late 

nawiti 

Spirit,  good 

hosinimui 

Many 

aka 

Stone 

nofuika 

Medicine  man 

eima 

Straight 

hanoredi 

Moon 

hwibui 

Sun 

hitoma 

More 

aka 

Sweet 

niaimeridi 

Much 

aka 

Tapir 

hegedima 

Naked 

dunoka 

Tapir,  /. 

hegedima’erino 

Needle 

egido 

Tapir,  m. 

hegedima’oima 

Negative 

ineti 

Tapirs 

hegeditiko 

Nest 

hoho 

There 

hipihi 

Night 

nagone 

There,  distant 

baini 

No 

damaiti 

Thief 

fuiki 

None 

ineti 

Tobacco 

jera 

Nothing 

jidi 

Tomorrow 

ikomoni 

Old 

iuaikeroma 

Top 

humuraka 

Open 

ekono 

Tree 

amina 

Opposite 

oruikadlbi 

Tribe  (name 

of) 

Laboyano 

Paddle 

faijahi 

66  66 

66 

Sebua 

Pain 

isiredi 

66  66 

66 

Huraya 

Palmfruit 

kenaku 

66  66 

66 

Monunisaya 

Partridge 

kotoma 

66  66 

66 

Nongoni 

Pig 

aimo 

66  66 

66 

Kabduya 

Pig,/. 

aimo’erino 

66  66 

66 

Haiyofo 

Pig,  m. 

aimo’oima 

Truth 

wanai 

Pigs 

togaimo 

Turkey 

muidoki 

Poison 

aupui 

Ugly 

heredi 

Quickly 

arikena 

Warm 

ikasiti 

Rain 

dedi 

Wet 

riadi 

Raw 

uweneti 

Where 

nifue 

Ripe 

hiedi 

Wide 

adjuemi 

River 

ije 

Wind 

aifui 

Same 

adinomo 

Wing 

riaiko 

Singer 

iiugoitemai 

Worse 

makamarineti 

Sky 

mona 

Yes 

he 

Small 

hanoredi 

Yesterday 

nafatoni 

Soul 

hursesima 

MIRANHAN  GROUP 


Vocabulary.  The  short  vocabulary  here  appended  was  ob¬ 
tained  from  a  small  boy  at  a  rubber  station  on  the  Manu  River. 
He  had  been  captured  sometime  before,  but  had  not  learned  to 
speak  Spanish  well  enough  to  give  me  any  information  about  his 
people,  nor  even  where  they  lived.  The  man  who  had  him  did  not 
know  where  he  came  from,  or  to  what  tribe  he  belonged. 


THE  FAMILY 


Man 

kwakpi 

Son 

itsemeni 

Woman 

kwatci 

Child 

mani 

Father 

takani,  tci’iha 

Baby 

tcowapekwi 

Mother 

kwa’atro,  kwa'atco 

PARTS  OF 

THE  BODY 

Head 

manikwi 

Chest 

mapahi 

Hair 

manikwahi 

Abdomen 

mapahi 

Cheek 

manipa 

Arm 

inanahenkwa 

Chin 

makwatsahi 

Upper  arm 

maneliikwa 

Eye 

ma’atci 

Lower  arm 

maonsik 

Eyebrow 

mahe 

Hand 

maonse 

Eyelash 

ma’atcitci 

Finger 

maonskwa 

Ear 

manimi 

Nail 

maonsikwani 

Nose 

matihigo 

Hips 

makipa 

Mouth 

mahi 

Leg 

mat’tia 

Teeth 

makwahi 

Upper  leg 

makipa 

Tongue 

manihikwi 

Lower  leg 

mapateri 

Neck 

manikwa 

Knee 

matonahi 

Throat 

makortotsa 

Ankle 

mattia 

Shoulder 

makomavik 

Foot 

mattiapa 

Back 

mapaseria 

Toe 

mattikwa 

Side 

mam'miko 

Joint 

makomivik 

VERBS 

Bite 

meikoi 

Rise 

kwakwameni 

Come 

kwaditcitci 

Run 

matini 

Drink 

veheterlk 

Sit 

kwatakivi 

Eat 

kwamematco  wa 

Sleep 

kwakikwa 

Paddle 

mapotoa 

152 


MIRANHAN  GROUP 


153 


ADDITIONAL  WORDS 


Dog 

oipi 

Floor 

iumainkwa 

Cat 

i’lkernek 

Canoe 

meina 

Hog 

mani 

Paddle 

potokwa 

Jaguar 

hoipi 

Pole 

katehika 

Parrot 

waro 

Day 

mepa 

Turkey 

nimiko 

Night 

kaveni 

Cock 

kwapi 

Tomorrow 

pekorekan 

Hen 

kataraka 

Good  day 

Imlnlk 

Yucca 

waheriki 

Thank  you 

meimivi 

Plantain 

iuhlko 

Yes 

eheh 

House 

ha’antc 

No 

tsatanikato 

Roof 

iume’eko 

TUPIAN  STOCK 


TIATINAGUA 

Distribution.  The  Tiatinagua  occupy  the  territory  south  of  the 
Madre  de  Dios  between  the  Inambari  and  Beni  Rivers,  particularly 
along  the  Tambopata,  Heath,  and  Madidi  Rivers.  They  number 
at  present  five  or  six  hundred,  and  are  known  locally  by  various 
names:  Atsahuaca,  Yamiaca,  and  Guarayo  or  Huarayo.  The 
term  Huarayo  has  no  ethnic  value,  but  is  a  general  name  applied 
to  all  savages,  as  the  term  Chuncho  is  used  in  some  other  regions. 
These  Indians  speak  a  dialect  of  the  Tupian  language. 

Organization.  The  Tiatinagua  have  a  very  loose  tribal  organi¬ 
zation.  Each  group  has  a  head-man  or  chief,  who  leads  his  people 
in  their  wanderings  from  their  permanent  villages  in  the  interior 
to  their  hunting  places.  Two  or  three  families  live  together  in 
small  palm-leaf  houses.  They  build  temporary  shelters  on  sand 
bars,  along  the  rivers,  by  leaning  palm  leaves  against  a  bent  pole. 
They  travel  for  the  most  part  on  foot,  crossing  the  rivers  on  balsas, 
made  of  two  logs  fastened  together  by  chonta  palm  pins  driven 
through  them.  They  make  no  canoes. 

Food  Supply.  Around  their  permanent  homes  in  the  forest  they 
make  great  clearings  where  they  grow  corn,  cassava,  sweet  pota¬ 
toes,  and  plantains.  Along  the  rivers,  where  they  hunt  and  fish 
at  certain  seasons  of  the  year,  they  plant  bananas  and  plantains 
in  a  small  clearing  out  of  sight  of  the  river.  These  clearings  are 
so  well  secluded  that  a  traveler  would  not  be  able  to  find  them 
without  knowing  the  location  or  clue.  The  traveler,  seeing  a 
single  banana  or  plantain  tree  standing  at  the  river  bank,  wonders 
how  it  happened  to  grow  there.  If  he  were  to  land,  and  make  his 
way  into  the  forest  behind  this  tree,  he  would  find  plenty  of  fruit. 

Plantains  are  eaten  raw,  or  are  roasted  when  green  or  ripe. 
The  rind  is  split  by  biting  it  longitudinally,  and  is  removed  with 
the  fingers  and  teeth.  Then  the  plantain  is  placed  in  the  fire, 
and  roasted  on  hot  coals.  They  make  very  little  pottery,  and 
often  use  a  joint  of  bamboo,  instead  of  a  cooking  pot,  especially 


154 


TUPIAN  STOCK,  THE  TIATINAGUA 


155 


when  they  wish  to  cook  fish.  They  cut  a  joint  of  green  bamboo  of 
sufficient  size,  place  the  fish  inside,  and  throw  the  joint  into  the 
fire.  The  fish  cooks  before  the  bamboo  burns  through. 

The  men  make  fire  by  twirling  a  stick  between  the  palms  of  the 
hands  in  the  ordinary  fashion.  They  do  not  grow  tobacco,  or  use 
it  in  any  form.  The  men  hunt,  fish,  and  make  balsas.  The  women 
clear,  plant,  and  cultivate  the  fields,  build  their  houses  and  shelters, 
gather  fruits  and  nuts,  and  even  make  bows  and  arrows  for  the 
men.  The  men  hunt  in  large  numbers,  and  divide  their  catch. 
The  common  method  used  in  hunting  most  of  their  game  is  the 


Figure  18 

Tiatinagua  woman  making  cornmeal 


drive.  They  encircle  a  wide  area,  and  drive  game  towards  a  com¬ 
mon  center  on  high  ground,  where  the  animals  are  killed  with  bows 
and  arrows.  They  have  no  hooks,  but  are  very  successful  in 
shooting  fish,  and  sometimes  drive  them  into  a  trap  made  by 
planting  sticks  across  a  side  stream. 

The  Tiatinaguas  are  the  most  expert  in  the  use  of  the  bow  and 
arrow  of  any  of  the  tribes  visited.  The  bow  is  held  in  the  left 
hand,  with  the  arrow  on  the  left  of  the  bow,  and  under  the  fore¬ 
finger;  then  the  arrow  is  held  on  the  string  with  the  thumb  and 
index  finger,  and  pulled  with  the  other  three  fingers  on  the  string. 
They  pull  across  the  breast  with  the  head  turned  to  the  left,  and 
the  arrow  below  the  line  of  the  eye.  In  shooting  at  a  target,  six 
inches  in  diameter,  at  a  distance  of  twenty-five  yards,  they  made 


156 


TRIBES  OF  EASTERN  PERU 


an  average  of  a  direct  hit  once  in  five  times,  with  the  other  arrows 
close  to  the  target.  They  use  bows  and  arrows  about  six  feet  in 
length. 

Dress  and  Ornamentation.  The  chief  wears  a  shirt  made  of 
woven  wild  cotton  while  all  the  other  men  wear  a  close  fitting 
sleeveless  bark  shirt  which  comes  down  nearly  to  the  knees.  The 
women  wear  a  piece  of  bark  as  an  apron,  hanging  in  front  from  a 
belt  or  string  tied  around  the  waist.  The  children  wear  no  cloth¬ 
ing  until  after  puberty.  They  dye  their  clothing,  and  paint  their 
bodies,  black  with  wito  and  red  with  arnotto.  Women  and  children 
wear  necklaces  made  of  the  teeth  of  monkeys,  peccaries,  and  other 
animals.  The  men  sometimes  wear  a  crescent-shaped  nose  orna¬ 
ment  made  of  mother-of-pearl,  and  certain  men  wear  two  or  three 
bright  feathers  under  one  arm.  Neither  men  nor  women  pierce 
their  ears  or  lips.  The  heads  of  the  children  are  flattened  by  tying 
a  board  on  the  forehead,  as  is  the  custom  already  described  among 
the  Conebo. 

Marriage.  The  chief  alone  is  allowed  to  have  more  than  one 
wife.  They  marry  within  their  own  tribe,  but  outside  of  their  own 
village,  and  bring  their  wives  to  live  in  their  villages.  There  is  no 
marriage  ceremony,  and  as  far  as  could  be  learned,  only  mutual 
consent  between  the  two  parties  directly  concerned  is  necessary. 
If  a  woman  dislikes  her  husband  or  his  people,  she  may  return  to 
her  own  people,  without  restraint.  Wives  are  very  well  treated, 
yet  a  husband  may  sell  his  wife  or  his  children.  Marriage  cannot 
take  place  until  after  puberty  ceremonies  have  been  performed  for 
both  boys  and  girls. 

When  puberty  arrives,  a  feast  and  dance  takes  place.  The  old 
women  take  the  girls  aside  and  cut  the  hymen  with  a  bamboo 
knife.  The  men  take  the  boys  at  puberty,  and  cut  the  frenum 
preputii  with  the  same  kind  of  bamboo  knife.  When  a  husband 
dies  his  widow  returns  to  her  own  people,  and  lives  with  her 
brother.  The  chief  may  have  five  or  six  wives,  but  must  take  them 
from  other  Tiatinagua  villages. 

When  a  woman  is  to  be  confined  she  retires  into  the  forest  with 
two  other  women  as  assistants.  After  a  suitable  place  is  selected, 
one  woman  sits  down  with  her  back  against  a  tree  and  takes  the 
patient  on  her  lap,  locking  her  arms  under  those  of  the  patient, 
and  holding  her  firmly  in  that  position  while  the  other  woman 
assists  in  the  delivery. 


Peabody  Museum  Papers 


Vol.  X,  Plate  22 


Tiatinagua  Indian  bark  cushma,  necklaces,  headdress,  and  feather  ornaments.  (1/10.) 


TUPIAN  STOCK,  THE  TIATINAGUA 


157 


The  Dead.  When  a  man  dies  in  a  village  the  body  is  taken  to 
the  forest,  and  buried  at  full  length.  His  clothing,  bows,  and 
arrows  are  buried  with  him.  If  a  man  dies  while  traveling  or  en¬ 
camped  along  the  river,  the  body  is  thrown  into  the  river  without 
ceremony. 

A  few  days  after  we  left  one  Tiatinagua  village,  a  Peruvian,  Sr. 
Galvez,  who  had  formerly  visited  the  village,  came  back  to  it.  For 
some  unknown  reason,  the  Indians  killed  him,  cut  off  his  head,  and 
threw  the  body  into  the  river.  It  is  not  known  what  disposition 
they  made  of  the  head.  When  our  canoemen  were  returning  up 
the  river,  they  found  a  skeleton  on  a  sand  bar  which  they  identified 
as  that  of  Galvez  by  means  of  his  American  shoes.  The  fish  had 
eaten  all  the  flesh  from  the  bones,  but  the  boots  were  still  in  place. 

When  one  is  sick  with  some  incurable  disease,  or  is  thought 
permanently  helpless,  the  men  tie  his  hands  and  feet  together,  and 
throw  him  into  the  river  to  drown.  They  believe  that  all  sickness 
comes  on  account  of  cultivation,  as  there  is  no  sickness  in  the 
forest.  When  there  is  an  epidemic,  they  segregate  the  sick.  Some 
time  before  our  visit,  there  had  been  an  epidemic  of  sore  eyes,  and 
half  the  people  were  affected.  The  diseased  ones  were  separated, 
while  the  others  went  away  into  the  forest. 

Religion.  They  start  with  the  world  in  its  present  condition, 
and  have  no  traditions  of  a  creator.  They  believe  in  two  separate 
spirits.  A  good  spirit,  Itosiga,  is  in  the  form  of  a  very  large  white 
man,  with  a  long  black  beard  who  lives  in  the  depths  of  the  forest, 
where  only  a  few  very  old  men  have  seen  him.  His  only  function 
is  that  of  causing  the  growth  of  plants.  He  is  not  worshipped  or 
held  in  any  reverence.  The  other  spirit,  Ikwikwi,  is  in  the  form  of 
a  small  black  man,  with  black  beard.  He  also  lives  in  the  forest, 
and  occasionally  is  seen.  When  he  is  heard  coming  through  the 
bushes,  they  shoot  arrows  at  him,  and  drive  him  away.  He  is  not 
evil,  and  does  them  no  harm,  but  they  feel  uncomfortable  when  he 
is  near. 

Personal  Appearance.  When  we  visited  the  Tiatinagua  village 
at  La  Torre,  on  the  Tambopata  River  we  found  the  people  healthy 
and  in  good  physical  condition.  Apparently,  they  take  less  care 
of  their  personal  appearance  than  any  of  the  other  tribes.  They 
allow  the  hair  to  grow  long,  and  do  not  extract  the  scattered  hairs 
on  the  face  or  body;  consequently  they  appear  to  be  much  more 


158 


TRIBES  OF  EASTERN  PERU 


hairy  than  any  of  the  other  tribes.  The  list  of  physical  measure¬ 
ments  will  reveal  a  marked  difference  between  the  Tiatinagua, 
and  the  Panoan  and  Arawakan  groups. 

The  Tiatinagua,  while  not  differing  greatly  in  stature,  have 
very  slender  bodies,  long  faces,  and  long  heads.  They  have  the 
lowest  index  of  any  of  the  groups,  76.31.  The  minimum  frontal 
measurement  is  the  lowest  of  all,  and  there  is  a  marked  depression 
at  the  temples.  While  they  have  the  long  face  and  long  head,  they 
have,  at  the  same  time,  the  broadest  nose  of  any  of  the  tribes 
measured,  which  may  indicate  that  some  method  of  artificial 
flattening  is  in  use. 

Grammar.  The  masculine  is  formed  by  adding  yawi  to  the 
noun,  and  the  feminine  by  adding  pona.  The  plural  is  formed  by 
adding  kematine  to  the  singular. 


PRONOUNS 


I 

eya 

We 

dekya 

Thou 

ikwanaiyi 

You 

dekya 

He 

iyawi 

They 

dekya 

She 

iwenasi 

Vocabulary. 

THE 

FAMILY 

Chief 

otonia 

Uncle 

bapba 

Man 

deha,  yawi 

Aunt 

toto 

Woman 

ipona 

Brother 

koki 

Husband 

bekopu 

Sister 

obi 

Wife 

ikuyi 

Son 

tcowa 

His  wife 

alwanasi 

Daughter 

icewi 

Grandfather 

hoasi 

Boy 

ibakwe 

Grandmother 

canasi 

Girl 

ipona 

Father 

kaka 

Infant 

icowi 

Mother 

nai’ig 

PARTS  OF 

THE  BODY 

Head 

iyohwak 

Teeth 

ese 

Hair 

iohwana 

Tongue 

yana 

Face 

ikohwa 

Shoulder 

ibahak 

Eye 

ikohwa 

Back 

itna’asa 

Ear 

icahak 

Side 

ithohanic 

Nose 

ekwi 

Breast 

ekopeci 

Mouth 

inama 

Arm 

iya 

Lip 

ikwasa 

Elbow 

wacu 

TUPIAN  STOCK,  THE  TIATINAGUA  159 


Hand 

ime 

Knee 

ocaha 

Palm 

imehoto 

Ankle 

ikibocahi 

Finger 

imesis 

Foot 

ihiohu 

Nail 

imekica 

Toe 

ihiohis 

Thumb 

imeyaiyai 

Sole 

ihiohukahu 

Index 

imekisa 

Stomach 

mahi 

Leg 

ikisi 

COLORS 

black 

katagwa 

red 

kaokwiuigi 

blue 

katawakiheni 

white 

kaocini 

green 

katawa 

yellow 

hawahawa 

NUMERALS 

1 

owi 

12 

tiyehipa 

2 

bikapiai 

13 

owitahoho 

3 

bahipiep 

14 

owitahawa 

4 

bekadepiai 

15 

owikacici 

5 

iamatamata 

16 

iyisamahow 

6 

ai’ipiep 

17 

owitahoakikici 

7 

bikanipiai 

18 

iyidakawadakawa 

8 

bikapiyohuma 

19 

diyikini 

9 

ki’ipiha 

20 

i’isawani 

10 

i’  iamatamata 

21 

i’  iniweyakakiko 

11 

wanla 

22 

eaniwgyakakiko 

VERBS 


Ask 

woihaha 

Go 

pokihey 

Break 

isahakwi 

Grow 

powahi 

Bring 

yekwi 

Have 

akwikayani 

Burn 

ewahakwi 

Hear 

hacahak 

Buy 

ehehaikwi 

Know 

habawikaiia 

Call 

gowikwi 

Make 

tiotikwi 

Come 

fuekwi 

Play 

mahamaha 

Cook 

ekwakwi 

Put 

heakikwokwama 

Cry 

ta’akwi 

Rain 

enahwa 

Cut 

ahakwi 

Reply 

soiha’akwi 

Die 

manohe 

Return 

fuinahi 

Dig 

tiokwi 

Roast 

nowakwi 

Drink 

yene 

Rob 

sikanto 

Dry 

hokaya 

Run 

kwahikwahi 

Eat 

itcahikaha 

Send 

pokimi 

Fall 

hawitcakwihi 

Sew 

sokokwi 

Ely 

kwakwesan 

Shoot 

pohoheti 

Give 

kiakwi 

Sit 

aliokikwi 

160 

TRIBES  OF  EASTERN  PERU 

Sing 

isawahki 

Swim 

besani 

Sleep 

kakawi 

Take 

icikwi 

Smell 

uciwicini 

Thing 

keawiya 

Speak 

mimikwi 

Walk 

pokikwi 

Sting 

ha’akwakwi 

Wash 

cakwakwi 

Suck 

hekibibikwi 

ADDITIONAL 

WORDS 

Above 

biakwa 

Hand 

keakaha 

All 

pokohiwi 

Hat 

ehyauha 

Arrow 

emehi 

Here 

andikwi 

Balsa 

ewisipi 

High 

kiau 

Bark  cushnia 

nohwa’aki 

Hot 

tcatiyo 

Bark  for  cushma 

tcapaka 

House 

iking 

Basket 

icaha 

My  house 

ikwayiki 

Bird 

tsamapwi 

Hunger 

hiakwi 

Blind 

kowamihi 

Knife 

epi 

Bow 

weya 

Late 

sidia 

Breakfast 

mekawaka 

Leaf 

ehawini 

Canoe 

kwakba 

Left 

icani 

Cloud 

bo 

Light 

sidia 

Cold 

tcaiwi 

Little 

oipohwi 

Corn 

ciki 

Long 

hoano 

Deaf 

keanini 

Machete 

ba 

Day 

hapohwakia 

Many 

kematini 

Death 

manwa,  emano 

Midday 

yekohayanek 

Dinner 

kici 

Moon 

bahi 

Dog 

nyawewa 

Much 

kibutcini 

Dove 

kwibehi 

Music 

emiaki 

Each 

obwani 

Naked 

pakimae 

Earth 

meca 

Near 

katcipede 

East 

eiya 

Needle 

akiseko 

Enemy 

hahipya 

Net 

hietcakyi 

Every 

kewicini 

Never 

kiyakwa 

Far 

kewecini 

New- 

itcakwa 

Eire 

kwaki 

Night 

sinia 

Fish 

sewa 

No 

opwuyahwuba 

Flesh 

notci 

Nothing 

tcamak 

Floor 

kicika 

Old 

itig 

Flower 

akwikaha 

Opposite 

owhemihik 

Forest 

epiyo 

Other 

kiepiya 

Friend 

kamimiakwikwe 

Oven 

meci 

Full 

ceahietcka 

Paddle 

ehebihi 

Gold 

owi 

Pain 

kanei 

Good 

ei 

Paint,  red 

atcote 

Grief 

kanehi 

Paint,  black 

w-ito 

TUPIAN  STOCK,  THE  TIATINAGUA 


161 


Painted 

hakokatanaiatcatci 

Papaya 

esiya 

Partridge 

koicwi 

Plantain 

ehagni 

Playa,  sand  bar 

vicihai 

Plenty 

kematoni 

Pole 

akwi 

Poweel 

ekwik 

Quickly 

sokokwahihi 

Ready 

yekwohaiikwi 

Right 

ipaiii 

Ripe 

inhaws 

River 

na’ai 

Roof 

omi 

Root 

akwisakwi 

Roast  corn 

ciki 

Round 

ciki 

Salt 

sesasesi 

Same 

yekwi 

Short 

itewehi 

Silver 

ihawi 

Spirit,  good 

idosiga 

Spirit,  bad 

imigue 

Sky 

eya 

Sleepy 

balahi 

Small 

keatciya 

Snake 

peyo 

Snow 

nehatcitcina 

Sour 

weci 

Spectacles 

ikowa 

Spoon 

oyana 

Stone 

mei 

Straight 

kaminihi 

Sun 

eceki 

Supper 

sindia 

Sweet 

kabitca 

That 

hikifoihi 

There 

wekwi 

Thief 

sipohwi 

Thirst 

ina 

This 

hikiwa 

Tired 

kemano 

Tobacco 

nabakwakwi 

Today 

mikawa 

Tomorrow 

bikawa,  mikawahi 

Tree 

akwa 

Tree,  cushma 

wapei 

Water 

ena,  enaoha 

Wet 

keatco 

Wide 

ewecani 

Yes 

apweya 

Yonder 

ahipwehi 

Young 

ico 

Yucca 

eyi 

162 


TRIBES  OF  EASTERN  PERU 


ATSAHUACA 

Vocabulary.  A  dialect  of  Tiatinagua  vocabulary,  obtained  from 
a  rubber  man  on  the  Tambopata  River. 

FAMILY 


Man 

t’harki 

Woman 

tcinani 

PARTS 

OF  THE  BODY 

Hair 

eyohwa 

Teeth 

isthe 

Neck 

enatck 

Chin 

ekwekwe 

Face 

ecimo 

Arm 

iya 

Eye 

etohwa 

Hand 

emi 

Eyebrow 

ibowa 

Thumb 

emetitee 

Eyelash 

itohwaya 

Index  finger 

eme 

Ear 

ecaha 

Leg 

itisi 

Nose 

ewi 

Foot 

ehiohwi 

Mouth 

enaba 

Blood 

ina 

Lip 

ikwausa 

ADDITIONAL  WORDS 

Bow 

enaba 

Monkey 

isthehawa 

Bring 

tatikwi 

No 

tcama 

Carnote 

kwaiyo 

Papaya 

heme 

Candle 

watika 

Pig 

yohi 

Came 

ete 

Plantain 

ikawi 

Canoe 

tcitca 

Plenty 

kahinso 

Canoe 

kanoahi 

Poweel 

ewi 

Come 

yakopaka 

Rat 

si’au 

Corn 

sitce 

String 

ot’to 

Cushma 

tharki 

Tea 

ita 

Cushma  bark 

nauha’aki 

Tree 

isthehowa 

Dead 

himano 

Tree  for  bark  cloth 

wapei 

Dog 

iniwewa 

Turkey 

ewi 

Enemy 

huanaya 

Water 

ena 

Fish 

sthiwa 

Yes 

ei 

Macaw 

kha 

Yucca 

eke 

TUPIAN  STOCK,  THE  MABENARO 


163 


MABENARO 


The  Mabenaro  live  in  the  interior  of  the  forests  north  of  the 
Madre  de  Dios  River,  some  twenty  miles  from  Gamatana.  At  the 
time  of  our  visit,  their  villages  had  not  been  discovered  by  the 
rubber  men.  One  of  Torres’  rubber  prospectors,  while  traveling 
through  the  forest  in  search  of  rubber  trees,  came  upon  two  Indian 
children,  a  boy  about  twelve  years  of  age  and  his  sister  some  two 
years  younger,  and  carried  them  to  his  home  on  the  Madre  de 
Dios.  We  visited  his  place  about  three  months  later,  and  found 
the  children  held  there  as  servants.  When  found,  they  were  both 
naked,  and  the  only  thing  they  had  in  their  possession  was  a  bow 
and  arrow.  As  the  children  had  not  yet  learned  to  speak  Spanish, 
we  could  obtain  very  little  information  concerning  them  or  their 
language.  The  children  were  both  rather  tall  and  slender,  and 
had  no  physical  deformations.  Their  head  measurements  were: 


Boy 

length,  185  mm. 
breadth,  147  mm. 
height,  126  mm. 
cephalic  index,  79.46 


Girl 

length,  171  mm. 
breadth,  136  mm. 
height,  125  mm. 
cephalic  index,  79.53 


I  was  able  to  obtain  a  short  vocabulary  from  which  it  would  seem 
that  their  language  is  very  closely  related  to  that  of  the  Tiatinagua. 
I  did  not  obtain  any  numerals,  because  the  children  were  unable 
to  count.  They  seemed  bright  and  cheerful  in  spite  of  their  un¬ 
happy  surroundings,  and  the  girl  was  continually  humming  the 
following  tune : 


u 

F  ~  #— 

h2)-- 

i 

P2!- 

:=N 

— 

- * 

- 

i-PM - 

i  in 

/ 

"U  1 9  •  m  0  m 

m 

0  •  m 

I  n 

JZ 

yn  r-  r  r 

r  v 

F  r  * 

r:  r”i i! 

j  H 

V 

\J-~ — — v-l - 1— 

»  = 

T — V—  ■  •- 

^  11 

164 


TRIBES  OF  EASTERN  PERU 


Vocabulary. 

THE  FAMILY 


Man 

dia 

Son 

deanawa 

Woman 

wani 

Daughter 

ipona 

Father 

tata 

Infant 

nana 

Mother 

wanti 

Boy 

ka’abo 

Brother 

dodo 

Girl 

iyaro 

Sister 

doda 

PARTS 

OF  THE  BODY 

Hair 

iyoina 

Neck 

inara 

Head 

iyoa 

Shoulder 

ibatha 

Eye 

ithoa 

Back 

ibibakwa 

Eyebrow 

iboathuna 

Chest 

thatha 

Eyelash 

ithokaguina 

Arm 

ibai 

Ear 

ithaha 

Hand 

imiatsa 

Nose 

awi 

Finger 

imi 

Mouth 

ikwatsa 

Leg 

itha 

Teeth 

itsi 

Foot 

iwatsi 

Chin 

ithawi 

ADDITIONAL  WORDS 

Bird 

waboro 

Parrot 

kwitsa 

Chicken 

tawalipa 

Peccary 

wabathama 

Cock 

tawalipadia 

Poweel 

mapi 

Cold 

buata 

Pucucunga  (bird) 

tintothara 

Come 

thiathia 

Plantain 

naha 

Dog 

niyo 

River 

mano 

Duck 

hohi 

Tree 

akwi 

Fire 

kwathi 

Turkey 

titobai’i 

Forest 

athe 

Wangana 

wabu 

Hot 

atcowa 

Water 

eowi 

House 

ithai’i 

Wood 

kwathithi 

Jaguar 

huli 

Yucca 

kwavia 

SOMATIC  CHARACTERS 


Measurements.  While  the  measurements  recorded  are  the  ones 
usually  taken  by  workers  in  the  field,  some  explanation  of  points 
of  departure  may  prevent  confusion  in  comparisons.  Those  who 
have  worked  among  the  more  primitive  peoples,  know  how  difficult 
it  sometimes  is  to  disarm  suspicion  and  to  overcome  superstition, 
with  regard  to  taking  measurements,  which,  for  accuracy,  require 
that  the  instrument  touch  the  body  of  the  subject.  It  is  often  a 
very  delicate  matter,  necessitating  sufficient  time  to  work  into  the 
good  graces  of  the  people,  and  to  secure  their  full  confidence.  It 
was  always  an  individual  matter  with  these  people;  one  man  would 
stand  up  to  be  measured  without  hesitation,  while  another  would 
refuse  absolutely,  and  no  amount  of  persuasion,  cigarettes,  or  other 
inducements,  would  overcome  his  prejudice.  We  found  it  next  to 
impossible  to  take  measurements  of  the  women;  any  such  sug¬ 
gestion  was  resented  by  the  men  in  unmistakable  demeanor.  The 
only  measurements  of  women  obtained  were  those  of  the  Witoto 
and  Piro. 

A  comparison  of  the  measurements  of  various  stock  groups  re¬ 
veals  some  interesting  differences  in  physical  development,  see  table 
6,  pages  178-9.  The  Witoto  are  the  tallest,  and  have  the  longest 
arms  and  legs,  and  the  smallest  heads,  faces,  noses,  and  bodies. 
Their  heads  are  the  longest  and  lowest,  giving  them  a  height- 
breadth  index  of  86.23  and  a  cephalic  index  of  77.43.  They  have 
the  least  prognathism,  the  greatest  breadth  of  lower  face,  but  the 
lowest  upper  facial  index,  76.63.  They  have  an  unusual  span  with 
a  ratio  to  height  of  107.3.  The  difference  in  height  between  men 
and  women  is  152  mm.,  which  makes  the  women  only  90.6  per  cent 
of  the  men  in  stature. 

The  Tupian  representatives,  the  Tiatinagua,  were  the  shortest 
in  stature,  arms,  legs,  and  trunk.  Their  ratio  of  span  to  stature 
is  102.3.  They  had  the  highest  and  narrowest  heads  which  gave 
them  a  height-breadth  index  of  94.49,  and  a  cephalic  index  of  76.31. 
They  had  the  shortest  noses,  and  the  highest  nasal  index,  or  92.16. 
The  Panoan  had  the  largest  and  broadest  heads  and  faces,  with 


165 


166 


TRIBES  OF  EASTERN  PERU 


indices  of  87.23  and  84.75,  respectively.  The  Arawakan  had  the 
longest  and  largest  bodies  of  all,  and  they  were  taller  than  the 
Panoan.  The  women  of  the  Arawakan  group  measured  were 
Piro.  Comparing  their  stature  with  that  of  the  Piro  men,  there  is 
found  a  difference  of  103  mm.,  which  makes  the  women  93.6  per 
cent  the  height  of  the  men.  The  ratio  of  the  span  to  the  stature 
of  the  women  is  100.8,  while  for  the  men  it  is  103.7.  The  average 
cephalic  index  of  the  men  is  77.43,  while  that  of  the  women  is  78.07. 
There  is  a  very  noticeable  difference  in  ranges  in  the  two  largest 
groups,  the  Arawakan  and  the  Panoan;  they  were  greater  among 
the  Arawakan  in  every  case. 

EXPLANATORY 

1.  Age:  approximate.  All  were  adults. 

2.  Height:  in  bare  feet. 

3.  Height  to  shoulder:  to  acromion  of  right  shoulder. 

4.  Span:  maximum  arm  reach. 

5.  Arm  length:  height  to  shoulder,  less  height  to  middle  finger. 

6.  Shoulder  breadth:  biacromial. 

7.  Chest  diameters:  at  level  of  nipples. 

8.  Length  of  cubit:  left,  over  the  elbow  to  tip  of  medius. 

9.  Length  of  finger:  left,  third,  over  the  joint. 

10.  Length  of  hand:  left,  line  of  thenar  and  liypothenar  eminences  to  end  of 

medius. 

11.  Breadth  of  hand:  left,  across  the  knuckles. 

12.  Breadth  of  foot:  left,  maximum  at  right  angles  to  the  length. 

13.  Head  length:  glabello-occipital. 

14.  Head  breadth:  maximum. 

15.  Head  height:  auricular. 

16.  Minimum  frontal :  between  temporal  crests. 

17.  Menton-crinion:  chin  to  hair  line. 

18.  Bizygomatic:  maximum  width  of  upper  face. 

19.  Bigonial:  diameter  between  angles  of  lower  jaw. 

20.  Nose  height:  sub-nasal  point  to  nasion. 

21.  Nose  breadth:  over  the  alae. 

22.  Eye  measurements:  between  the  outer  and  the  inner  angles. 

23.  Cephalic  module:  average  of  length,  breadth,  and  height  of  head. 

24.  A  X  100  -7-  b:  measure  of  prognathism. 

25.  Facial  index:  menton-nasion  H-  bizygomatic  breadth. 

26.  Measurements:  in  millimeters. 

No  attempt  has  been  made  to  subject  the  measurements  to  a 
refined  mathematical  treatment,  because  the  different  series  con¬ 
tain  too  few  individuals  to  make  the  results  of  much  value. 


SOMATIC  CHARACTERS  167 

Thirty-four  measurements  were  taken,  twelve  indices  were  cal¬ 
culated,  and  the  average,  minimum,  maximum,  and  range  de¬ 
termined  of  the  following  groups. 

TABLES  OF  MEASUREMENTS  AND  INDICES 

Arawakan  Stock 

Table  1.  Piro,  23  males  and  8  females. 

“  2.  Macheyenga,  19  males. 

Panoan  Stock 

Table  3.  Sipibo,  14  males. 

“  4.  Conebo,  3  males; 

“  “  Setibo,  3  males; 

“  “  Amahuaca,  2  males. 

Tupian  Stock 
Table  5.  Tiatinagua,  4  males 

Witotan  Stock 

Table  5.  Witoto,  5  males  and  4  females. 

“  6.  Comparison  of  Average  Measurements. 


TABLE  1.  ARAWAKAN  STOCK.  MEASUREMENTS 


Males 

i 

2 

3 

4 

5 

6 

7 

8 

9 

10 

11 

Age . 

38 

25 

30 

55 

35 

40 

30 

24 

33 

25 

30 

Height . 

1640 

1580 

1580 

1530 

1635 

1620 

1650 

1610 

1580 

1620 

1680 

Height  to  shoulder . 

1380 

1340 

1320 

1250 

1380 

1330 

1400 

1340 

1280 

1330 

1400 

Height  to  middle  finger . 

650 

630 

630 

550 

650 

620 

680 

590 

600 

560 

620 

Height  sitting . 

930 

850 

850 

840 

870 

830 

875 

840 

900 

850 

880 

Height  s.  perct.  tot.  ht . 

56.71 

53.80 

53.80 

54.90 

53.27 

51.23 

53.03 

52.17 

56.96 

52.47 

52.38 

Span . 

1690 

1610 

1650 

1580 

1685 

1685 

1690 

1710 

1620 

1695 

1750 

Span  excess  of  height . 

50 

30 

70 

50 

50 

65 

40 

100 

40 

75 

70 

Shoulder  breadth . 

373 

370 

400 

375 

380 

360 

390 

380 

370 

370 

400 

Chest  diam.  lateral . 

300 

270 

270 

285 

290 

280 

280 

290 

285 

270 

270 

Chest  diam.  ant.-post . 

240 

240 

240 

235 

250 

240 

245 

230 

230 

205 

250 

Chest  index . 

80 

88.89 

88.89 

82.46 

86.21 

85.71 

87.50 

79.31 

80.72 

75.82 

92.59 

Cubit  length . 

460 

465 

440 

425 

450 

440 

450 

460 

440 

460 

460 

Hand  length . 

184 

179 

176 

168 

181 

182 

168 

177 

167 

175 

188 

Hand  width . 

00 

00 

80 

85 

85 

88 

81 

90 

80 

83 

78 

83 

Hand  index . 

47.83 

44.61 

48.30 

50.60 

48.62 

44.51 

53.57 

44.19 

49.70 

44.57 

44.15 

Length  mid.  finger . 

110 

110 

112 

101 

107 

106 

106 

110 

107 

111 

117 

Foot  length . 

247 

240 

240 

240 

255 

245 

255 

245 

250 

255 

260 

Foot  width . 

108 

92 

98 

102 

108 

105 

105 

100 

no 

no 

105 

Foot  index . 

43.73 

38.33 

40.83 

42.50 

42.35 

42.86 

41.17 

51.02 

44 

43.14 

40.38 

Hand  grasp,  r . 

37 

33 

30 

35 

35 

36 

30 

35 

30 

27 

37 

Hand  grasp,  1 . 

35 

25 

30 

33 

37 

32 

35 

40 

30 

30 

37 

Head  length . 

209 

196 

189 

193 

192 

193 

180 

184 

193 

194 

200 

Head  breadth . 

159 

147 

153 

150 

148 

151 

141 

147 

150 

141 

159 

Head  height . . 

136 

123 

128 

140 

131 

135 

134 

131 

142 

135 

138 

Aurieular-nasion  (a) . 

93 

93 

90 

92 

97 

99 

94 

91 

98 

100 

96 

Auricular-prosthyon  ( b ) . 

102 

104 

99 

101 

103 

102 

106 

99 

104 

102 

103 

Cephalic  index . 

76.08 

75 

80.95 

77.72 

77.08 

78.24 

78.33 

79.89 

77.72 

72.68 

79.50 

Height-breadth  index . 

85.53 

83.67 

83.66 

93.33 

88.51 

89.40 

95.04 

89.12 

94.67 

95.74 

86.79 

(a)  X  100  4-  b . 

91.18 

89.42 

90.91 

91.09 

94.17 

97.06 

98.11 

91.92 

94.23 

98.04 

93.20 

168 

155 

156 

161 

157 

159 

152 

157 

162 

167 

166 

C.  M.  versus  height . 

102.4 

98.1 

98.7 

105.2 

96.6 

98.1 

92.1 

97.5 

102.5 

96.9 

98.8 

Menton-nasion . 

114 

111 

121 

121 

120 

121 

112 

114 

129 

119 

126 

Mouth-nasion . 

71 

65 

69 

77 

75 

76 

70 

74 

77 

70 

73 

Menton-crinion . 

201 

198 

194 

206 

192 

187 

191 

179 

186 

185 

194 

Bizygomatic  breadth . 

145 

144 

146 

146 

146 

147 

142 

145 

144 

136 

153 

Facial  index . 

78.62 

77.08 

82.88 

82.88 

82.19 

82.31 

78.87 

78.62 

89.58 

87.50 

82.35  1 

Min.  frontal  breadth . 

127 

120 

116 

121 

126 

121 

121 

117 

118 

116 

122 

Bigonial  breadth . 

120 

121 

127 

137 

124 

128 

120 

122 

128 

121 

136 

Nose  height . 

49 

44 

45 

51 

49 

46 

46 

47 

49 

48 

48 

Nose  breadth . 

40 

43 

39 

44 

38 

43 

42 

43 

39 

38 

45 

Nasal  index . 

81.63 

97.73 

86.67 

82.27 

77.55 

93.48 

91.30 

91.49 

79.59 

79.17 

93.75 

Ear  height . 

.. 

68 

69 

65 

72 

65 

67 

64 

63 

Ear  breadth . 

•• 

33 

35 

27 

35 

33 

29 

34 

28 

Mouth  width . 

57 

56 

54 

55 

59 

53 

58 

52 

53 

49 

60 

Eyes  max.  width . 

102 

97 

90 

92 

97 

99 

99 

95 

89 

97 

96 

Eyes  min.  width . 

35 

35 

32 

32 

40 

41 

35 

35 

34 

34 

36 

*  All  measurements  are  in  millimeters. 


168 


OF  PIRO  INDIANS,  (23  MALES  AND  8  FEMALES) 


12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

Aver. 

Min. 

Max. 

Range 

36 

27 

25 

24 

32 

40 

33 

43 

26 

23 

30 

35 

1640 

1610 

1550 

1630 

1630 

1600 

1660 

1540 

1580 

1620 

1650 

1660 

1613 

1530 

1680 

150 

;  1380 

1360 

1280 

1350 

1370 

1310 

1390 

1260 

1310 

1360 

1410 

1390 

1344 

1250 

1410 

160 

650 

640 

590 

610 

640 

580 

630 

550 

600 

620 

670 

650 

620 

550 

680 

130 

885 

890 

850 

850 

860 

880 

875 

845 

890 

850 

880 

870 

866 

830 

930 

100 

53.90 

55.28 

54.84 

52.14 

52.76 

55 

52.71 

54.87 

56.33 

52.47 

53.33 

52.41 

53.77 

51.23 

56.71 

5.48 

1740 

1650 

1615 

1680 

1705 

1635 

1745 

1590 

1650 

1700 

1695 

1730 

1673 

1580 

1750 

170 

100 

40 

65 

50 

75 

35 

85 

50 

70 

80 

45 

70 

61 

30 

100 

70 

370 

372 

390 

375 

385 

370 

380 

375 

372 

380 

400 

390 

379 

360 

400 

40 

300 

285 

280 

285 

290 

275 

280 

290 

290 

275 

295 

285 

283 

270 

300 

30 

245 

240 

235 

245 

230 

220 

250 

240 

245 

230 

240 

240 

237 

205 

250 

45 

81.66 

84.22 

83.41 

85.95 

79.30 

80.02 

89.27 

82.75 

85.17 

83.65 

81.37 

84.22 

83.87 

75.82 

92.59 

16.77 

460 

463 

430 

445 

450 

460 

440 

455 

430 

455 

450 

462 

450 

425 

465 

40 

180 

180 

172 

180 

173 

184 

182 

172 

176 

179 

173 

178 

177 

167 

188 

21 

.87 

84 

85 

84 

82 

85 

83 

88 

87 

84 

86 

85 

84 

78 

90 

12 

48.33 

46.66 

49.42 

46.66 

47.40 

46.19 

45.60 

51.16 

49.43 

46.92 

49.71 

47.75 

47.64 

44.15 

53.57 

9.42 

111 

110 

106 

107 

108 

116 

107 

110 

105 

109 

110 

111 

109 

101 

117 

16 

250 

245 

240 

250 

255 

260 

245 

253 

245 

250 

250 

240 

248 

240 

260 

20 

105 

100 

101 

106 

105 

105 

106 

110 

105 

104 

107 

97 

104 

92 

110 

18 

42 

51.02 

42.08 

42.40 

41.17 

40.38 

43.27 

43.47 

42.86 

41.60 

42.80 

40.40 

42.77 

38.33 

51.02 

12.69 

36 

35 

32 

35 

33 

35 

37 

29 

36 

35 

33 

30 

33 

27 

37 

10 

32 

30 

31 

35 

34 

33 

32 

30 

36 

38 

31 

35 

33 

25 

40 

15 

209 

203 

191 

192 

182 

194 

204 

193 

201 

188 

181 

208 

194 

180 

209 

29 

159 

153 

153 

149 

144 

145 

159 

150 

155 

147 

142 

158 

150 

141 

159 

18 

138 

129 

134 

133 

133 

139 

138 

141 

138 

130 

134 

140 

134 

123 

142 

19 

98 

93 

91 

98 

93 

99 

97 

91 

93 

94 

93 

98 

95 

90 

100 

10 

102 

103 

100 

102 

102 

103 

102 

100 

101 

101 

105 

102 

102 

99 

105 

6 

76.08 

75.35 

79.58 

78.60 

79.12 

74.74 

77.92 

77.72 

77.11 

78.19 

77.34 

75.90 

77.43 

72.68 

80.95 

8.27 

86.79 

84.31 

88.16 

89.62 

92.36 

95.86 

86.79 

93.99 

89.03 

88.43 

94.36 

88.60 

89.71 

83.66 

95.86 

12.20 

96.08 

90.29 

91 

96.08 

91.18 

96.11 

95.10 

91 

92.08 

93.07 

88.57 

96.08 

93.26 

88.57 

98.11 

9.54 

168 

162 

159 

158 

153 

159 

167 

161 

164 

155 

152 

168 

159 

152 

168 

16 

102.4 

100.6 

102.5 

96.93 

93.86 

99.37 

100.60 

104.54 

103.79 

95.67 

92.12 

101.20 

99.17 

92.12 

105.23 

13.11 

114 

113 

121 

120 

113 

124 

120 

121 

117 

117 

112 

112 

118 

111 

129 

18 

71 

68 

73 

75 

72 

74 

72 

77 

74 

74 

71 

69 

72 

65 

77 

12 

179 

200 

205 

189 

185 

188 

189 

205 

203 

186 

190 

191 

194 

185 

206 

21 

146 

145 

146 

146 

144 

140 

151 

146 

145 

145 

142 

140 

145 

136 

153 

17 

78.08 

77.93 

82.87 

82.19 

78.47 

88.57 

79.47 

82.88 

80.69 

80.6 

78.87 

79.43 

81.45 

77.08 

89.58 

12.50 

127 

123 

119 

123 

119 

117 

124 

120 

123 

121 

120 

117 

121 

116 

127 

11 

120 

120 

132 

126 

121 

125 

128 

137 

128 

123 

120 

125 

125 

120 

137 

17 

49 

46 

48 

47 

47 

49 

48 

51 

50 

48 

46 

49 

48 

44 

51 

% 

41 

41 

41 

40 

43 

39 

43 

44 

42 

41 

42 

40 

41 

38 

44 

6 

83.67 

89.13 

85.42 

85.10 

91.48 

79.59 

89.58 

86.27 

84.00 

85.42 

91.3 

81.63 

86.59 

79.17 

97.73 

8.56 

69 

68 

67 

72 

66 

64 

66 

69 

66 

63 

72 

9 

35 

34 

31 

34 

33 

34 

32 

35 

33 

27 

35 

8 

57 

56 

55 

56 

55 

51 

58 

55 

56 

55 

58 

56 

55 

51 

60 

9 

102 

99 

91 

98 

97 

93 

99 

91 

97 

96 

98 

99 

96 

89 

102 

13 

36 

35 

32 

40 

34 

34 

35 

32 

34 

37 

36 

40 

35 

32 

41 

9 

Females 

1 

2 

3 

4 

5 

6 

7 

8 

Aver. 

Min. 

Max. 

Range 

Age .  . 

25 

60 

30 

33 

28 

25 

50 

40 

36 

Height 

1560 

1580 

1470 

1580 

1490 

1450 

1520 

1430 

1510 

1470 

1580 

110 

Span. 

1580 

1620 

1460 

1580 

1490 

1460 

1550 

1440 

1522 

1440 

1620 

180 

Head  length . 

182 

186 

178 

185 

189 

184 

185 

188 

183 

178 

189 

11 

Head  breadth 

140 

139 

141 

143 

151 

148 

144 

147 

143 

139 

148 

9 

Span  excess  of  height . 

20 

40 

10 

0 

0 

10 

30 

10 

12 

0 

40 

40 

Cephalic  index . 

76.92 

74.73 

79.21 

77.33 

79.89 

80.43 

77.87 

78.19 

78.07 

74.73 

80.43 

5.70 

169 


TABLE  2.  ARAWAKAN  STOCK.  MEASUREMENTS 


Males 

1 

2 

3 

4 

5 

6 

7 

8 

9 

Age . 

25 

30 

25 

40 

35 

23 

50 

35 

30 

Height . 

1070 

1630 

1620 

1560 

1590 

1610 

1570 

1650 

1620 

Height  to  shoulder . 

1390 

1350 

1370 

1300 

1330 

1360 

1290 

1370 

1360 

Height  to  middle  finger . 

640 

630 

660 

630 

580 

640 

620 

650 

650 

Height  sitting . 

850 

830 

850 

850 

800 

840 

850 

860 

840 

Height  s.  perct.  tot.  lit . 

50.9 

50.9 

52.5 

54.5 

50 

52.1 

54.1 

52.1 

51.8 

Span . 

1700 

1650 

1690 

1650 

1640 

1650 

1640 

1690 

1680 

Span  excess  of  height . 

30 

20 

70 

90 

50 

40 

70 

40 

60 

Shoulder  breadth . 

430 

450 

400 

400 

360 

380 

400 

440 

420 

Chest  diam.  lateral . 

313 

281 

290 

285 

310 

270 

290 

304 

315 

Chest  diam.  ant.-post . 

230 

240 

250 

235 

240 

205 

235 

230 

235 

Chest  index . 

73.1 

85.4 

86.2 

82.4 

77.4 

75.9 

81.0 

75.6 

74.6 

Cubit  length . 

460 

470 

420 

420 

430 

460 

450 

420 

410 

Hand  length . 

175 

183 

170 

172 

169 

184 

177 

168 

170 

Hand  width . 

88 

85 

84 

83 

84 

87 

83 

84 

85 

Hand  index . 

50.3 

46.5 

49.1 

48.3 

49.7 

47.3 

46.9 

50 

50 

Length  middle  finger . 

105 

114 

101 

104 

102 

106 

105 

101 

101 

Foot  length . 

251 

263 

252 

250 

253 

252 

250 

260 

256 

Foot  width . 

100 

103 

96 

99 

99 

97 

97 

102 

97 

39  8 

39  1 

38  1 

39.6 

39  1 

38  5 

38  8 

38  4 

38 

Hand  grasp,  r . 

32 

38 

35 

38 

28 

37 

36 

36 

35 

Hand  grasp,  1 . 

34 

47 

44 

48 

30 

40 

39 

41 

38 

Head  length . 

180 

187 

186 

193 

175 

185 

190 

182 

184 

Head  breadth . 

145 

147 

147 

145 

143 

146 

142 

144 

146 

Head  height . 

135 

136 

133 

135 

136 

133 

135 

132 

133 

Auricular-nasion  (a ) . 

110 

109 

98 

98 

106 

102 

102 

104 

100 

Auricular-prosthyon  (f>) . 

111 

112 

108 

105 

101 

109 

107 

110 

103 

Cephalic  index . 

80.6 

78.6 

79 

75 

81.7 

78.9 

74.7 

79.1 

79.4 

Height-breadth  index . 

93.1 

92.5 

90.5 

93.1 

94.4 

91.1 

95 

91.7 

91.1 

(u)  X  100  b . 

99.1 

97.3 

90.7 

93.3 

97 

97.3 

95.3 

94.6 

97.1 

Cephalic  module . 

15.3 

17.7 

15.5 

15.8 

15.1 

15.5 

15.6 

15.2 

15.4 

C.  M.  versus  height . 

91.6 

96.3 

95.7 

101.2 

95 

96.3 

99.4 

92.1 

95.1 

Menton-nasion . 

120 

121 

112 

105 

98 

119 

107 

110 

109 

Mouth-nasion . 

70 

72 

69 

70 

64 

69 

67 

68 

65 

Menton-crinion . 

187 

189 

175 

162 

153 

186 

169 

177 

152 

Bizygomatic  breadth . 

140 

141 

153 

144 

146 

141 

143 

143 

148 

Facial  index . 

85.7 

85.8 

73.2 

72.9 

76.1 

84.4 

74.8 

76.9 

73.6 

Min.  frontal  breadth . 

117 

124 

124 

118 

117 

123 

118 

120 

122 

Bigonial  breadth . 

120 

120 

117 

117 

120 

119 

118 

123 

120 

Nose  height . 

50 

52 

52 

50 

49 

51 

50 

50 

49 

Nose  breadth . 

45 

45 

39 

38 

34 

45 

42 

40 

43 

Nasal  index . 

90 

86.5 

75 

76 

68.4 

88.2 

84 

80 

87.7 

Ear  height . 

69 

64 

67 

65 

59 

63 

68 

64 

67 

Ear  breadth . 

Mouth  width . 

63 

64 

59 

52 

49 

64 

60 

58 

61 

Eyes  max.  width . 

104 

106 

90 

94 

97 

103 

106 

102 

104 

Eyes  min.  width . 

46 

46 

40 

35 

35 

46 

45 

44 

44 

170 


OF  MACHEYENGA  INDIANS  (19  MALES) 


10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

Aver. 

Min. 

Max. 

Range 

40 

35 

25 

30 

30 

45 

35 

25 

22 

23 

1590 

1580 

1640 

1660 

1580 

1630 

1660 

1560 

1660 

1660 

1610 

1560 

1670 

110 

1340 

1320 

1370 

1350 

1310 

1360 

1380 

1310 

1340 

1350 

1350 

1290 

1390 

100 

590 

620 

670 

640 

620 

640 

660 

630 

620 

630 

632 

580 

670 

90 

810 

800 

840 

820 

810 

830 

850 

840 

820 

810 

832 

800 

860 

60 

50.9 

50 

51.2 

51.3 

51.3 

50.9 

51.2 

53.8 

51.3 

50.6 

51.1 

50 

54.5 

4.5 

1660 

1630 

1690 

1650 

1630 

1670 

1700 

1640 

1670 

1640 

1660 

1630 

1700 

70 

70 

50 

50 

50 

50 

40 

40 

80 

70 

40 

53 

20 

90 

70 

360 

380 

410 

400 

430 

450 

440 

380 

370 

420 

406 

360 

450 

90 

285 

270 

300 

285 

290 

315 

284 

270 

280 

300 

293 

270 

315 

45 

240 

235 

230 

220 

245 

240 

250 

215 

225 

245 

234 

205 

250 

45 

84.2 

88.9 

76.7 

77.2 

84.4 

76.2 

80.6 

79.6 

80.3 

81.6 

80.2 

73.1 

88.9 

15.8 

420 

460 

470 

450 

440 

440 

420 

410 

430 

460 

439 

410 

470 

60 

176 

184 

177 

175 

180 

168 

170 

171 

180 

174 

175 

168 

184 

16 

85 

87 

83 

88 

86 

90 

84 

85 

83 

80 

85 

80 

90 

10 

48.3 

47.3 

46.9 

50.3 

47.8 

53.6 

49.4 

49.7 

46.1 

46.0 

48.1 

46 

53.6 

7.6 

103 

110 

107 

106 

108 

105 

102 

102 

104 

103 

105 

101 

114 

13 

253 

252 

257 

252 

251 

258 

255 

251 

259 

256 

254 

251 

263 

12 

96 

96 

99 

97 

97 

101 

98 

99 

102 

100 

99 

96 

103 

7 

38 

38.1 

38.5 

38.5 

39 

39.1 

38.4 

39.4 

39.3 

39 

38.7 

38 

39.8 

1.8 

38 

37 

31 

29 

33 

36 

34 

35 

37 

30 

35 

28 

38 

10 

46 

44 

36 

31 

33 

39 

41 

45 

42 

36 

40 

30 

48 

18 

176 

189 

186 

188 

191 

180 

179 

190 

187 

185 

184 

175 

193 

18 

144 

147 

146 

148 

146 

145 

144 

148 

147 

145 

145 

142 

148 

6 

135 

136 

134 

136 

134 

135 

134 

133 

136 

132 

134 

132 

136 

4 

99 

102 

102 

98 

101 

107 

103 

109 

99 

105 

102 

98 

110 

12 

103 

108 

106 

104 

107 

110 

105 

111 

102 

109 

107 

101 

112 

11 

81.8 

77.8 

78.5 

78.7 

76.4 

80.6 

80.5 

77.9 

78.6 

78.4 

78.99 

74.70 

81.80 

7.10 

93.8 

92.5 

91.8 

91.9 

91.8 

93.1 

93.1 

89.9 

92.5 

91 

92.5 

89.9 

95 

5.1 

96.1 

94.4 

96.2 

94.2 

94.4 

97.3 

98.1 

98.2 

97.1 

96.3 

96 

90.7 

99.1 

8.4 

15.2 

15.7 

15.5 

15.7 

15.4 

15.0 

15.2 

15.7 

15.7 

15.4 

15.6 

15 

15.8 

.8 

95.6 

99.4 

94.5 

98.1 

97.5 

92.0 

91.6 

101.0 

98.1 

96.3 

96.2 

91.6 

101.2 

9.6 

120 

114 

116 

118 

112 

105 

113 

114 

107 

106 

112 

98 

121 

23 

71 

68 

67 

66 

69 

65 

68 

69 

65 

67 

67 

65 

72 

-7 

186 

177 

180 

179 

176 

163 

175 

178 

164 

168 

173 

152 

189 

37 

146 

141 

150 

151 

145 

144 

146 

149 

145 

144 

145 

140 

153 

13 

82.2 

80.9 

77.3 

78.1 

77.2 

72.9 

77.4 

76.5 

73.8 

73.6 

77.5 

72.9 

85.8 

12.9 

119 

124 

123 

122 

120 

118 

118 

123 

122 

118 

121 

117 

124 

7 

118 

117 

119 

119 

118 

116 

121 

119 

118 

117 

119 

116 

123 

7 

52 

50 

49 

50 

52 

50 

51 

52 

49 

50 

50 

49 

52 

3 

39 

38 

42 

40 

39 

39 

41 

44 

37 

38 

40 

34 

45 

11 

75 

76 

85.7 

80 

75 

78 

80.4 

84.6 

75.5 

76 

80.1 

68.4 

90.0 

21.6 

68 

62 

66 

64 

61 

60 

68 

69 

67 

68 

65 

59 

69 

10 

59 

51 

60 

51 

57 

61 

53 

62 

51 

53 

57 

51 

64 

13 

101 

95 

102 

104 

98 

95 

99 

102 

97 

96 

99 

90 

104 

14 

42 

35 

41 

43 

40 

37 

36 

43 

35 

36 

41 

35 

46 

11 

171 


TABLE  3.  PANOAN  STOCK.  MEASUREMENTS 


Males 

i 

2 

3 

4 

5 

6 

7 

Age  25  to  50  . 

Height . 

1590 

1590 

1580 

1585 

1500 

1570 

1590 

Height  to  shoulder . 

1260 

1270 

1320 

1290 

1220 

1280 

1260 

Height  to  middle  finger . 

615 

590 

615 

570 

565 

580 

600 

Height  sitting . 

782 

760 

833 

810 

801 

815 

775 

Height  s.  perct.  tot.  ht . 

49.8 

48 

52.6 

51.1 

53.4 

51.9 

48.7 

Span . 

1715 

1670 

1690 

1675 

1605 

1660 

1690 

Span  excess  of  height . 

125 

80 

110 

90 

105 

90 

100 

Shoulder  breadth . 

375 

390 

405 

365 

350 

370 

385 

Chest  diam.  lateral . 

305 

320 

300 

270 

275 

270 

315 

Chest  diam.  ant. -post . 

225 

250 

235 

225 

220 

230 

245 

Chest  index . 

73.7 

78.1 

74.3 

83.3 

80 

85.2 

77.7 

Cubit  length . 

455 

450 

450 

455 

430 

445 

453 

Hand  length . 

172 

170 

168 

180 

173 

179 

171 

Hand  width . 

82 

81 

80 

80 

88 

82 

81 

Hand  index . 

47.6 

47.9 

47.6 

44.7 

50.8 

45.8 

47.4 

Length  middle  finger . 

110 

109 

108 

115 

113 

110 

110 

Foot  length . 

235 

245 

250 

253 

250 

254 

250 

Foot  width . 

102 

103 

105 

101 

111 

106 

102 

Foot  index . 

43.4 

42 

42 

39.9 

44.4 

41.7 

40.8 

Hand  grasp,  r . 

37 

35 

43 

32 

35 

40 

35 

Hand  grasp,  1 

40 

30 

37 

32 

32 

36 

39 

Head  length . 

179 

190 

174 

176 

182 

173 

189 

Head  breadth . 

163 

157 

149 

159 

145 

147 

156 

Head  height . 

131 

136 

132 

139 

142 

130 

137 

Auricular-nasion  (a) . 

97 

101 

91 

91 

92 

91 

101 

Auricular-prosthyon  (6) . 

104 

108 

99 

95 

99 

95 

109 

Cephalic  index . 

91.06 

82.63 

84.48 

90.34 

79.67 

84.22 

82.54 

Height-breadth  index . 

80.37 

86.08 

88.59 

87.43 

97.90 

88.44 

87.82 

(a)  x  100  4-  h . 

93.27 

93.52 

91.92 

95.55 

92.93 

95.55 

92.66 

Cephalic  module . 

15.77 

16.10 

15.16 

15.80 

15.63 

15 

16.06 

C.  M.  versus  height . 

99 

101.3 

95.8 

97.7 

104 

98.7 

101 

Menton-nasion . 

125 

117 

125 

125 

117 

126 

118 

Mouth-nasion . 

72 

73 

74 

73 

69 

72 

75 

Menton-crinion . 

193 

190 

193 

191 

186 

192 

191 

Bizygomatic  breadth . 

151 

155 

146 

141 

142 

143 

144 

Facial  index . 

82.78 

75.48 

85.62 

88.65 

82.39 

88.11 

81.94 

Min.  frontal  breadth . 

127 

127 

124 

125 

119 

126 

125 

Bigonial  breadth . 

134 

134 

118 

118 

127 

119 

133 

Nose  height . 

46 

46 

48 

51 

47 

50 

49 

Nose  breadth . 

39 

46 

38 

38 

40 

39 

46 

Nasal  index . 

84.78 

100 

79.17 

74.51 

85.11 

78 

93.87 

Ear  height . 

65 

69 

68 

67 

59 

68 

69 

Ear  breadth . 

34 

32 

30 

36 

29 

35 

35 

Mouth  width . 

53 

67 

54 

49 

50 

49 

60 

Eyes  max.  width . 

109 

112 

98 

102 

100 

103 

110 

Eyes  min.  width . 

41 

41 

37 

37 

37 

38 

40 

172 


OF  SIPIBO  INDIANS  (14  MALES) 


8 

9 

10 

11 

12 

13 

14 

Aver. 

Mid. 

Max. 

Range 

1530 

1550 

1570 

1580 

1580 

1540 

1590 

1568 

1500 

1590 

90 

1250 

1260 

1330 

1300 

1250 

1260 

1270 

1273 

1220 

1330 

110 

580 

595 

620 

580 

598 

605 

610 

594 

565 

620 

55 

815 

770 

825 

800 

795 

820 

775 

797 

760 

833 

73 

53.2 

49.6 

52.5 

50.6 

50.3 

53.2 

48.7 

50.97 

48 

53.4 

5.4 

1635 

1645 

1680 

1675 

1690 

1630 

1670 

1666 

1605 

1715 

110 

105 

95 

110 

95 

110 

90 

80 

99 

80 

125 

45 

405 

385 

400 

371 

390 

365 

380 

381 

350 

405 

55 

320 

295 

315 

303 

315 

275 

312 

292 

270 

320 

50 

240 

235 

240 

232 

250 

230 

245 

235 

220 

250 

30 

75 

79.6 

76.2 

76.2 

79.3 

84 

77.7 

78.58 

73.7 

85.2 

11.5 

435 

440 

452 

450 

455 

435 

452 

447 

430 

455 

25 

174 

172 

169 

178 

171 

172 

171 

173 

168 

180 

12 

86 

82 

81 

80 

82 

88 

82 

82.5 

80 

88 

8 

49.4 

47.7 

47.9 

44.9 

47.9 

50.8 

47.9 

47.73 

44.7 

50.8 

6.1 

113 

109 

108 

116 

109 

113 

108 

111 

108 

116 

8 

245 

238 

238 

247 

246 

245 

240 

245 

235 

254 

19 

101 

103 

104 

102 

103 

110 

101 

104 

101 

111 

10 

41.2 

43.2 

43.6 

41.3 

42 

44.9 

42.1 

42.32 

39.9 

44.9 

5.0 

38 

40 

33 

36 

35 

38 

32 

36.4 

32 

43 

11 

38 

31 

39 

30 

32 

30 

33 

34.2 

30 

40 

10 

185 

182 

178 

179 

190 

186 

185 

182 

173 

190 

17 

148 

163 

161 

160 

159 

150 

160 

156 

145 

163 

18 

131 

132 

142 

138 

135 

130 

133 

135 

130 

142 

12 

95 

96 

94 

92 

101 

95 

99 

95 

91 

101 

10 

102 

103 

101 

97 

107 

99 

106 

101 

95 

109 

14 

80 

89.56 

90.45 

89.40 

83.68 

80.65 

81.08 

85.69 

79.67 

91.06 

11.39 

88.51 

80.98 

88.25 

86.25 

84.91 

86.67 

83.13 

86.82 

80.37 

97.90 

17.53 

93.14 

93.20 

93.07 

94.84 

94.38 

95.96 

93.39 

93.81 

91.92 

95.96 

4.04 

15.80 

15.90 

16.03 

15.90 

16.13 

15.50 

15.93 

15.76 

15.00 

16.13 

1.13 

103.2 

102.5 

102.1 

100.6 

101.9 

100.6 

100 

100.5 

97.7 

104 

6.3 

120 

121 

125 

124 

119 

123 

117 

121.5 

117 

126 

9 

72 

70 

74 

72 

74 

72 

70 

72 

69 

75 

6 

189 

191 

192 

190 

191 

193 

186 

190 

186 

193 

7 

145 

148 

146 

142 

152 

154 

143 

146.5 

141 

155 

14 

82.76 

81.76 

85.62 

85.21 

78.29 

79.87 

81.82 

82.88 

75.48 

88.65 

13.17 

122 

124 

124 

126 

127 

119 

127 

124 

119 

127 

8 

130 

131 

118 

119 

133 

128 

134 

128 

118 

134 

16 

50 

48 

46 

49 

46 

48 

47 

48 

46 

51 

5 

38 

41 

39 

43 

41 

41 

38 

40.5 

38 

46 

8 

76 

85.42 

84.78 

87.76 

89.13 

85.42 

80.85 

84.63 

74.51 

100 

25.49 

62 

66 

68 

67 

69 

59 

67 

66 

59 

69 

10 

32 

34 

31 

35 

33 

30 

33 

33 

29 

36 

7 

49 

52 

55 

49 

66 

51 

60 

56 

49 

67 

18 

98 

105 

99 

103 

111 

101 

110 

104 

98 

112 

14 

41 

39 

38 

37 

41 

38 

41 

39 

37 

41 

4 

173 


TABLE  4.  PANOAN  STOCK.  MEASUREMENTS  OF  3  CONEBO 


CONEBO 


Males 

i 

2 

3 

Average 

Range 

Age . 

38 

30 

23 

Height . 

1610 

1620 

1590 

1610 

30 

Height  to  shoulder . 

1350 

1370 

1330 

1350 

40 

Height  to  middle  finger . 

620 

630 

600 

612 

30 

Height  sitting . 

841 

854 

820 

838 

34 

Height  s.  peret.  tot.  ht . 

52.20 

52.71 

51.57 

52.16 

1.14 

Span . 

1670 

1670 

1660 

1666 

10 

Span  excess  of  height . 

60 

50 

70 

60 

20 

Shoulder  breadth . 

370 

390 

365 

375 

25 

Chest  diam.  lateral . 

275 

285 

264 

274 

21 

Chest  diam.  ant  .-post . 

240 

260 

220 

240 

40 

Chest  index . 

87.27 

91.22 

83.33 

87.27 

7.89 

Cubit  length . 

450 

470 

440 

451 

30 

Hand  length . 

173 

176 

170 

173 

6 

Hand  width . 

81 

82 

81 

81 

1 

Hand  index . 

46.82 

46.59 

47.65 

47.02 

1.06 

Length  mid.  finger . 

109 

108 

110 

109 

2 

Foot,  length . 

240 

230 

260 

241 

30 

Foot  width . 

103 

106 

101 

103 

5 

Foot  index . 

42.92 

46.08 

38.84 

42.61 

7.89 

Hand  grasp,  r . 

40 

46 

37 

40 

9 

Hand  grasp,  1 . 

37 

41 

33 

37 

8 

Head  length . 

177 

180 

175 

177 

5 

Head  breadth . 

162 

164 

160 

162 

4 

Head  height . 

141 

142 

141 

142 

1 

Auricular-nasion  (a) . 

95 

95 

94 

95 

1 

Auricular-prosthyon  (fr) . 

103 

104 

101 

103 

3 

Cephalic  index . 

91.53 

91.11 

91.43 

91.36 

.42 

Height-breadth  index . 

87.04 

86.59 

88.13 

87.25 

1.54 

(a)  X  100  4-  b . 

92.23 

91.35 

93.07 

92.22 

1.72 

Cephalic  module . 

16 

16.2 

15.9 

16 

.3 

C.  M.  versus  height . 

99.38 

100 

100 

99.13 

.62 

Menton-nasion . 

124 

124 

123 

124 

1 

Mouth-nasion . 

75 

77 

72 

74 

5 

Menton-crinion . 

192 

193 

198 

194 

6 

Bizygomatic  breadth . 

142 

141 

142 

141 

1 

Facial  index . 

87.32 

87.94 

86.62 

87.26 

1.32 

Min.  frontal  breadth . 

117 

115 

118 

116 

3 

Bigonial  breadth . 

126 

128 

125 

126 

3 

Nose  height . 

52 

54 

52 

53 

2 

Nose  breadth . 

44 

45 

44 

44 

1 

Nasal  index . 

84.62 

83.33 

84.62 

84.19 

1.29 

Ear  height . 

Ear  breadth . 

Mouth  width . 

53 

56 

52 

54 

4 

Eyes  max.  width . 

103 

100 

105 

103 

5 

Eyes  min.  width . 

35 

34 

35 

35 

1 

174 


3  SETIBO,  AND  2  AMAHUACA  INDIANS  (MALES) 


Setibo 

Amahuaca 

1 

2 

3 

Average 

Range 

1 

2 

Average 

Range 

40 

28 

30 

35 

30 

1580 

1600 

1560 

1580 

40 

1580 

1620 

1600 

40 

1280 

1330 

1270 

1290 

80 

1300 

1360 

1330 

60 

560 

610 

540 

570 

70 

640 

640 

640 

815 

830 

795 

813 

35 

775 

800 

787.5 

25 

51.58 

51.87 

50.90 

51.45 

.97 

49.05 

49.38 

49.21 

.33 

1650 

1690 

1675 

1670 

40 

1670 

1650 

1660 

20 

70 

90 

115 

92 

45 

90 

30 

60 

60 

390 

350 

365 

370 

40 

380 

410 

395 

30 

270 

275 

270 

272 

5 

285 

310 

297 

25 

225 

220 

233 

226 

13 

240 

240 

240 

83.31 

80 

86.29 

83.20 

6.29 

84.21 

77.42 

80.81 

6.79 

455 

470 

435 

453 

35 

450 

455 

453 

5 

180 

178 

179 

179 

2 

177 

183 

180 

6 

80 

80 

82 

81 

2 

80 

86 

83 

6 

44.44 

44.94 

45.81 

45.06 

1.37 

45.19 

46.99 

46.09 

1.80 

115 

114 

116 

115 

2 

107 

111 

109 

4 

260 

253 

245 

253 

15 

240 

240 

240 

101 

101 

101 

101 

97 

103 

100 

6 

38.84 

39.91 

41.22 

39.99 

2.38 

40.41 

42.92 

41.66 

2.51 

40 

28 

32 

33 

12 

35 

33 

34 

2 

30 

34 

32 

32 

4 

30 

38 

34 

8 

180 

178 

174 

177 

6 

192 

191 

192 

1 

164 

161 

156 

160 

8 

157 

155 

156 

2 

141 

139 

130 

137 

11 

136 

141 

138 

5 

95 

91 

92 

93 

4 

95 

99 

97 

4 

102 

95 

95 

97 

7 

101 

103 

102 

2 

91.11 

90.45 

89.66 

90.41 

1.45 

81.77 

81.15 

81.46 

.62 

85.98 

86.43 

83.87 

85.43 

2.56 

86.62 

90.97 

88.79 

4.35 

93.14 

95.55 

96.84 

95.17 

3.70 

94.06 

96.12 

95.09 

2.06 

16 

15.9 

15.4 

15.8 

.6 

16.2 

16.2 

16.2 

.... 

101.27 

99.38 

98.12 

99.59 

3.15 

102.53 

100 

101.26 

2.53 

125 

126 

124 

125 

2 

122 

120 

121 

2 

73 

72 

72 

72 

1 

73 

75 

74 

2 

192 

192 

191 

192 

1 

185 

198 

191 

13 

141 

143 

140 

141 

3 

154 

147 

150 

7 

88.65 

88.11 

88.57 

88.44 

.54 

79.22 

81.63 

80.42 

2.41 

126 

125 

127 

126 

2 

125 

130 

127 

5 

117 

120 

118 

118 

3 

123 

131 

127 

8 

47 

51 

53 

50 

6 

50 

52 

51 

2 

36 

38 

39 

38 

3 

43 

45 

44 

2 

76.60 

74.51 

73.58 

74.89 

3.02 

86 

86.54 

86.27 

.54 

67 

68 

65 

67 

3 

63 

57 

60 

6 

36 

30 

34 

33 

6 

30 

35 

33 

5 

48 

53 

44 

38 

9 

55 

59 

57 

4 

100 

102 

104 

102 

4 

100 

95 

97 

5 

37 

37 

38 

37 

1 

33 

35 

34 

2 

175 


TABLE  5.  TUPIAN  STOCK.  MEASUREMENTS  OF  TIATINAGUA 
INDIANS  (4  MALES) 


Males 

1 

2 

Age . 

30 

25 

Height . 

1590 

1600 

Height  to  shoulder . 

1320 

1350 

Height  to  mid.  finger . 

630 

610 

Height  sitting . 

80 

79.5 

Height  s.  perct.  tot.  ht . 

50.31 

49.06 

Span . 

1620 

1630 

Span  excess  of  height . 

30 

30 

Shoulder  breadth . 

360 

355 

Chest  diam.  lateral . 

280 

260 

Chest  diam.  ant. -post . 

220 

225 

■Chest  index . 

78.57 

86.54 

Cubit  length . 

450 

450 

Hand  length . 

177 

171 

Hand  width . 

78 

77 

Hand  index . 

44.7 

44.0 

Length  mid.  finger . 

109 

108 

Hoot  length . 

245 

240 

Foot  width . 

108 

99 

Foot  index . 

44.1 

41.3 

Hand  grasp,  r . 

37 

30 

Hand  grasp.  1 . 

37 

35 

Head  length . 

197 

196 

Head  breadth . 

145 

147 

Head  height . 

141 

136 

Auricular-nasion  (a) . 

97 

96 

Auricular-prosthyon  (b) .  .  . 

100 

99 

Cephalic  index . 

73.60 

75 

Height-breadth  index . 

97.24 

92.52 

(a)  X  100  4-  b . 

97 

96.97 

Cephalic,  module . 

16.1 

16.0 

C.  M.  versus  height . 

101.3 

100 

Menton-nasion . 

121 

114 

Mouth-nasion . 

67 

67 

Menton-crinion . 

186 

187 

Bizygomatic  breadth . 

147 

147 

Facial  index . 

82.31 

77.55 

Min.  frontal  breadth . 

117 

114 

Bigonial  breadth . 

118 

118 

Nose  height . 

44 

45 

Nose  breadth . 

39 

42 

Nasal  index . 

88.64 

93.33 

Ear  height . 

60 

57 

Ear  breadth . 

33 

37 

Mouth  width . 

58 

63 

Eves  max.  width . 

98 

102 

Eyes  min.  width . 

37 

37 

4 

Aver. 

Min. 

Max. 

Range 

22 

1580 

1585 

1570 

1600 

30 

1330 

1323 

1290 

1350 

60 

620 

622 

610 

630 

20 

79.5 

79.5 

79 

80 

1 

50.31 

50 

49.06 

50.32 

1.26 

1650 

1622 

1590 

1650 

60 

70 

38 

20 

70 

50 

370 

359 

350 

370 

20 

265 

268 

260 

280 

20 

245 

230 

220 

245 

25 

92.45 

86.09 

86.54 

92.45 

5.91 

460 

450 

430 

460 

30 

174 

172 

166 

177 

11 

75 

77 

75 

78 

3 

43.1 

43.8 

43.1 

46.4 

3.3 

110 

107 

102 

110 

8 

245 

241 

235 

245 

10 

105 

103 

99 

108 

9 

42.8 

42.6 

41.3 

44.1 

2.8 

32 

32 

28 

37 

9 

32 

32 

25 

37 

12 

185 

191 

184 

197 

13 

146 

145 

143 

147 

4 

134 

137 

134 

141 

7 

92 

95 

92 

97 

5 

98 

99 

98 

101 

3 

78.92 

76.31 

73.60 

78.92 

5.32 

91.10 

94.49 

91.10 

97.24 

6.14 

93.08 

94.98 

92.08 

97 

4.92 

15.2 

15.7 

15.2 

16.1 

.9 

96.2 

99.1 

96.2 

101.3 

5.4 

115 

118 

114 

121 

7 

65 

67 

65 

68 

3 

180 

181 

171 

187 

16 

139 

144 

139 

147 

8 

82.73 

80.90 

77.55 

82.73 

5.18 

114 

114 

111 

117 

6 

123 

119 

118 

123 

5 

42 

44 

42 

45 

3 

42 

40 

39 

42 

3 

100 

92.16 

86.67 

100 

13.33 

59 

60 

59 

65 

6 

34 

35 

33 

37 

4 

52 

56 

51 

63 

12 

96 

98 

96 

102 

6 

36 

36 

34 

37 

3 

3 

23 

1570 

1290 

630 

79 

50.32 

1590 

20 

350 

265 

230 

86.82 

430 

166 

77 

46.4 

102 

235 

99 

42.1 

28 

25 

184 

143 

139 

93 

101 

77.72 

97.20 

92.08 

15.5 

98.7 

115 

68 

171 

142 

80.99 

111 

119 

45 

39 

86.67 

65 

36 

51 

96 

34 


176 


lLES  1 

30 

1690 

1380 

660 

870 

51.48 

1800 

110 

400 

310 

220 

70.97 

460 

185 

83 

44.86 

109 

255 

100 

39.20 

45 

33 

191 

149 

133 

98 

96 

78.01 

82.26 

97.96 

15.8 

93.49 

116 

70 

183 

149 

77.85 

123 

128 

46 

44 

95.65 

59 

28 

54 

40 


N  STOCK.  MEASUREMENTS  OF  WITOTO 
INDIANS  (5  MALES,  4  FEMALES) 


3 

4 

5 

Aver. 

Min. 

Max. 

Range 

30 

28 

35 

1650 

1620 

1600 

1620 

1550 

1690 

140 

1370 

1340 

1330 

1340 

1300 

1380 

80 

580 

610 

570 

594 

550 

660 

110 

860 

820 

810 

824 

760 

870 

110 

52.12 

50.62 

50.63 

50.78 

49.03 

52.12 

3.09 

1780 

1730 

1720 

1738 

1660 

1800 

140 

130 

110 

120 

116 

110 

130 

20 

410 

375 

380 

380 

335 

400 

65 

285 

290 

300 

292 

275 

310 

35 

215 

230 

225 

223 

215 

230 

15 

75.44 

79.31 

75 

76.51 

70.97 

81.81 

10.84 

480 

470 

455 

464 

455 

480 

25 

180 

183 

180 

181 

180 

185 

5 

85 

80 

81 

81 

77 

85 

8 

47.22 

43.71 

45 

44.71 

42.78 

45.00 

2.22 

106 

107 

107 

107 

106 

109 

3 

260 

250 

255 

252 

240 

260 

20 

99 

105 

104 

103 

99 

105 

6 

38.08 

42 

46.22 

42.18 

38.08 

46.22 

8.14 

40 

40 

41 

40 

35 

45 

10 

40 

33 

35 

35 

32 

40 

8 

196 

191 

193 

192 

190 

196 

6 

147 

150 

148 

149 

147 

150 

3 

127 

132 

129 

130 

127 

133 

6 

95 

95 

94 

95 

92 

98 

6 

88 

92 

88 

91 

88 

96 

8 

75 

78.53 

76.68 

77.43 

75 

78.95 

3.95 

86.39 

88 

87.16 

86.23 

82.26 

88.00 

5.74 

92.63 

96.84 

93.62 

104.40 

92.63 

104.40 

11.77 

15.7 

15.8 

15.7 

15.7 

15.7 

15.8 

.1 

95.15 

97.53 

98.13 

97.12 

93.49 

101.29 

7.80 

105 

115 

109 

112 

105 

116 

11 

65 

70 

67 

68 

65 

70 

5 

180 

184 

183 

183 

180 

185 

5 

144 

147 

144 

146 

144 

149 

5 

72.92 

78.23 

75.69 

76.13 

72.92 

78.47 

5.55 

111 

123 

116 

119 

111 

123 

12 

129 

129 

129 

129 

128 

130 

2 

45 

45 

44 

45 

43 

46 

3 

40 

41 

39 

41 

39 

44 

5 

88.89 

91.11 

88.64 

91 

88.64 

95.65 

7.01 

62 

59 

60 

60 

59 

62 

3 

30 

29 

31 

30 

28 

31 

3 

52 

52 

55 

53 

52 

55 

3 

37 

38 

35 

37 

34 

40 

6 

1 

2 

3 

4 

Aver. 

1430 

1480 

1505 

1455 

1468 

177 


TABLE  6.  COMPARISON  OF  AVERAGE  MEASUREMENTS 


No. 

Height 

Height 

to 

shoulder 

Height 

to 

middle 

finger 

Height 

sitting 

Height 
s.  perct. 
tot.  ht. 

Arm 

length 

Macheyenga,  A . 

19 

1610 

1350 

632 

832 

51.10 

718 

Piro,  A . 

23 

1613 

1344 

620 

866 

53.77 

724 

Sipibo,  P . 

14 

1586 

1273 

594 

797 

50.97 

679 

Conebo,  P . 

3 

1610 

1350 

612 

838 

52.16 

738 

Setibo,  P . 

3 

1580 

1290 

570 

813 

51.45 

720 

Amahuaca,  P . 

2 

1600 

1330 

640 

788 

49.21 

690 

Tiatinagua . 

4 

1585 

1322 

622 

795 

50.00 

700 

Witoto . 

5 

1620 

1340 

594 

824 

50.78 

746 

Arawakan . 

42 

1612 

1347 

626 

849 

52.44 

721 

Panoan . 

22 

1593 

1311 

604 

809 

50.97 

707 

Difference . 

19 

36 

22 

40 

1.47 

14 

No. 

Hand 

index 

Middle 

finger 

length 

Foot 

length 

Foot 

width 

Foot 

index 

Hand 
grasp,  r. 

Macheyenga,  A . 

19 

48.10 

105 

254 

99 

38.70 

34.5 

Piro,  A . 

23 

47.64 

109 

248 

104 

42.77 

33.5 

Sipibo,  P . 

14 

47.73 

111 

245 

104 

42.32 

36.4 

Conebo,  P . 

3 

47.02 

109 

241 

103 

42.61 

40.4 

Setibo,  P . 

3 

45.06 

115 

253 

101 

39.99 

33.3 

Amahuaca,  P . 

2 

46.09 

109 

240 

100 

41.66 

34.0 

Tiatinagua . 

4 

44.80 

107 

241 

103 

42.60 

31.7 

Witoto . 

5 

44.71 

107 

252 

103 

42.18 

40.0 

Arawakan . 

42 

47.87 

107 

251 

102 

40.74 

34.0 

Panoan . 

22 

46.78 

111 

245 

102 

41.65 

36.0 

Difference . 

1.09 

-4 

6 

-.91 

-2.0 

No. 


C.  M. 
versus 
height 


Menton-  Mouth- 
nasion  nation 


Menton-  Diam. 
crinion  bizyg. 


Facial 

index 


Macheyenga,  A. 

Piro,  A . 

Sipibo,  P.  ... 
Conebo,  P.  .  .  . 

Setibo,  P . 

Amahuaca,  P.  . 
Tiatinagua .... 
Witoto . 


19 

23 

14 

3 

3 
2 

4 

5 


96.20 

99.17 

100.50 

99.13 

99.59 

101.26 

99.10 

97.12 


112 

118 

122 

124 

125 
121 
118 
112 


67 

173 

72 

194 

72 

190 

74 

194 

72 

192 

74 

191 

67 

181 

68 

183 

145 

77.50 

145 

81.45 

147 

82.88 

141 

87.26 

141 

88.44 

150 

80.42 

144 

80.90 

146 

76.63 

Arawakan .  . 
Panoan .... 

Difference 


42  97.69 

22  100.24 


115 

123 


70  184 

73  192 


145  79.48 

145  84.75 


-8 


-5.27 


178 


(MALES)  SHOWN  IN  TABLES  1  TO  5 


Span 

Excess 

span 

over 

height 

Span 

percent 

height 

Shoulder 

breadth 

Chest 

diameter 

lateral 

Chest 

diameter 

ant.- 

post. 

Chest 

index 

Cubit 

length 

Hand  j 
length 

Hand 

width 

1661 

51 

103.2 

406 

293 

234 

80.20 

439 

175 

85 

1673 

60 

103.7 

379 

283 

237 

83.87 

450 

177 

84 

1666 

80 

105.0 

381 

292 

235 

78.58 

447 

173 

83 

1666 

56 

103.4 

375 

274 

240 

87.27 

451 

173 

81 

1670 

90 

105.6 

370 

272 

226 

83.20 

453 

179 

81 

1660 

60 

103.7 

395 

297 

240 

80.81 

453 

180 

83 

1622 

38 

102.3 

359 

268 

230 

86.09 

450 

172 

77 

1738 

116 

107.3 

380 

292 

223 

76.51 

464 

181 

81 

1667 

57 

103.4 

392 

288 

236 

82.04 

445 

176 

85 

1666 

78 

104.5 

385 

284 

235 

82.46 

451 

176 

82 

1 

-21 

-1.1 

7 

4 

1 

-.42 

-6 

3 

Hand 
grasp,  1. 

Head 

length 

Head 

breadth 

Head 

height 

Auric.- 

nasion 

(a) 

A  uric. - 
pros- 
thyon 

( b ) 

Cephalic 

index 

Height- 

breadth 

index 

a  X  100 
b 

Ceph¬ 

alic 

module 

39.7 

184 

146 

134 

102 

107 

78.99 

92.50 

96.00 

156 

33.1 

194 

150 

134 

95 

102 

77.43 

89.71 

93.26 

159 

34.2 

182 

156 

135 

95 

101 

85.69 

86.82 

94.07 

158 

37.0 

177 

162 

142 

95 

103 

91.36 

87.25 

92.22 

160 

32.0 

177 

160 

137 

93 

97 

90.41 

85.43 

95.17 

158 

34.0 

192 

156 

138 

97 

102 

81.46 

88.79 

95.09 

162 

32.2 

191 

145 

138 

95 

100 

76.31 

94.49 

95.00 

157 

35.0 

192 

145 

130 

95 

91 

77.43 

86.23 

104.4 

157 

36.4 

189 

148 

134 

99 

105 

78.30 

91.10 

94.63 

158 

34.3 

182 

159 

138 

95 

101 

87.33 

87.07 

94.07 

160 

2.1 

7 

-11 

-4 

4 

4 

-9.03 

4.03 

.56 

-2 

Diam. 

min. 

frontal 

Diam. 
bigon . 

Nose 

height 

Nose 

width 

Nasal 

index 

Ear 

height 

r. 

Ear 

width 

r. 

Mouth 

width 

Eyes 

max. 

width 

Eyes 

min. 

width 

121 

119 

50 

40 

80.10 

65 

57 

99 

41 

121 

125 

48 

41 

86.59 

66 

34 

55 

96 

35 

124 

128 

,  48 

41 

84.63 

66 

33 

56 

104 

39 

116 

126 

53 

44 

84.19 

54 

103 

35 

126 

118 

50 

38 

74.89 

67 

33 

48 

102 

37 

127 

127 

51 

44 

86.27 

60 

33 

57 

97 

34 

114 

119 

44 

41 

92.16 

60 

35 

56 

98 

36 

119 

129 

45 

41 

91.00 

60 

30 

53 

100 

37 

121 

122 

49 

41 

83.35 

66 

34 

56 

98 

38 

123 

125 

51 

42 

82.50 

64 

33 

54 

102 

36 

-2 

-3 

-2 

-1 

.85 

2 

1 

2 

-4 

2 

179 


ARCHAEOLOGICAL  REMAINS 


The  expedition  was  not  equipped  to  do  archaeological  work,  but 
studies  were  made  of  the  ancient  ruins  in  the  Andes  region,  and  of 
some  previously  unreported  remains  in  the  interior  of  Bolivia. 

Mounds  at  Trinidad,  Bolivia.  Just  below  Trinidad  on  the 
Mamore  River,  there  is  a  mound  so  large  that  it  gives  the  name 
La  Loma  to  the  home  and  cattle  ranch  of  Sr.  Suarez.  In  digging 
to  determine  whether  or  not  the  mound  was  artificially  built, 
we  found  a  very  badly  decomposed  human  skeleton  in  situ  at  a 
depth  of  eight  feet.  The  mound  was  originally  about  twenty-five 
feet  high  and  one  hundred  and  fifty  feet  in  diameter,  but  it  had 
been  cut  down  on  one  side  to  make  room  for  a  house  and  a  graded 
road  to  it  (plate  23,  a).  We  looked  about  the  country  and  located 
several  other  mounds.  No  excavations  have  been  made  in  this 
territory,  and  we  know  nothing  of  the  ancient  culture  represented 
here. 

Burial  Towers,  Colocolo,  Bolivia.  At  Colocolo,  on  the  high 
plateau  between  Oroyo  and  La  Paz,  there  are  groups  of  peculiar 
adobe  burial  towers.  A  square-topped  structure  from  ten  to 
fifteen  feet  high,  ten  to  twelve  feet  wide,  and  five  or  six  feet  thick,, 
was  built  up  solid  with  adobe  bricks  excepting  for  a  small  arched 
central  chamber  on  the  original  surface,  and  an  entrance  niche. 
After  the  tower  was  completed,  the  wrapped  body  of  the  dead  was 
placed  inside  and  the  door  blocked  (plate  23,  b). 

Circular  Burial  Tower,  Peru.  A  very  common  type  of  circular- 
burial  tower  was  found  north  of  Lake  Titicaca  in  Peru.  These 
are  remarkable  for  their  perfection  in  form  and  masonry.  Farther 
north  in  the  vicinity  of  Oroyo,  a  new  type  was  found,  built  of 
small  flat,  stones  on  mountain  tops.  These  towers  often  stand  one 
against  the  other,  and  are  usually  two  stories  high.  A  single  section 
is  four  or  five  feet  wide  and  eight  feet  high,  with  a  small  opening  at. 
the  floor  of  each  story  (plate  24,  a). 

Petroglyphs.  While  resting  over  a  day  at  the  Peruvian  Colony 
on  the  Perene  River  in  Peru,  we  made  a  study  of  some  petroglyphs. 


180 


Peabody  Museum  Papers 


Vol.  X,  Plate  23 


a,  Mound  at  Trinidad,  Bolivia;  b,  Adobe  burial  towers,  Colocolo,  Bolivia 


Peabody  Museum  Papers 


Vol.  X,  Plate  24 


a,  Burial  tower  near  Oroyo,  Peru;  b,  Petroglyphs  on  the  Paucartambo  River 


✓ 


Peabody  Museum  Papers 


Vql.  X,  Plate  25 


Pottery  vessels  from  prehistoric  graves  near  Nasca,  Peru.  (1/6.) 


Peabody  Museum  Papers 


Vol.  X,  Plate  26 


Wooden  implements  from  prehistoric  graves,  Pisco,  Peru.  (1/14.) 


Peabody  Museum  Papers 


Vol.  X,  Plate  27 


Gold  necklace  from  excavation  at  Ferrinofe,  Peru.  (About  1/2.) 


ARCHAEOLOGICAL  REMAINS 


181 


three  miles  up  the  Paucartambo  River.  An  enormous  red  granite 
boulder,  roughly  60  by  150  feet,  and  40  feet  high,  stands  in  the 
water  on  the  right  bank  of  the  river.  The  lower  part,  30  feet  next 
the  river,  is  vertical,  but  the  top  is  oval-shaped.  Originally  more 
than  half  of  this  upper  part  was  covered  with  glyphs  of  various 
forms,  as  seen  in  plate  24,  b.  Some  of  the  grooves  were  so  weathered 
that  it  was  impossible  to  trace  their  lines,  while  others  are  a  half 
inch  deep,  and  an  inch  and  a  half  wide.  As  the  river  is  unnavigable, 
the  glyphs  must  have  been  intended  for  an  observer  on  the  high 
land  across  the  river.  A  bridge  has  now  been  anchored  to  the 
rock,  and  a  trail  cut  around  its  upstream  side.  No  other  glyphs 
were  reported  in  the  region. 

Collections.  In  addition  to  those  made  by  the  expedition  in 
the  field,  some  very  valuable  collections  were  purchased.  They 
include  the  following  specimens:  several  hundred  choice  pieces 
of  ancient  pottery  from  the  coast  of  Peru,  representing  various 
cultures  from  Truxillo  to  Nasca  (next  to  that  of  the  early  fisher- 
folk,  the  Nasca  appears  to  be  the  earliest  culture  along  the  coast), 
and  containing  the  most  striking  examples  of  ceramics,  character¬ 
ized  by  an  extraordinary  variety  of  color  (a  few  of  these  are  illus¬ 
trated  in  plate  25) ;  a  large  collection  of  perfectly  preserved 
wooden  specimens,  such  as  agricultural  and  other  implements, 
paddles,  clubs,  and  strange  ceremonial  objects  of  various  forms, 
all  from  excavations  near  Pisco,  Peru,  examples  of  which  are 
shown  in  plate  26 ;  a  gold  necklace  made  of  twenty-eight  human 
faces,  three-quarters  of  an  inch  in  diameter,  dug  up  at  Ferrinofe, 
Peru,  a  splendid  unique  piece,  plate  27;  and  a  Mission  Indian 
basket  from  southern  California  bought  in  Lima,  Peru,  whence 
it  had  been  carried  so  long  ago  that  its  history  had  been  forgotten. 
The  owner  thought  it  had  come  from  the  Amazon  Indians  in 
Colonial  times.  It  is  the  best  Mission  basket  with  a  lid  extant. 


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Yurucare  women  grinding  corn 


INDEX 


Achenega,  iocal  name,  Macheyenga,  1 
Aeheyenga,  local  name,  Macheyenga,  1 
Acuna  reference,  Conebo,  83 
Adze,  use  of,  Conebo,  84 
Altomaranan  River,  Jivaro,  115 
Amahuaca,  tribe,  Panoan,  79 
Amakadia  Lake,  Conebo,  81 
Amazon  River,  Panoan,  79;  Piro,  53 
Amigo  River,  Witoto,  137 
Anaconda,  painted  on  platform,  Witoto,  139 
Ancas,  term  applied  to  Jivaro  by  Zaparo,  119 
Andes,  Jivaro,  115;  Macheyenga,  1;  ruins, 
180 

Andoa,  tribe,  Jivaro,  115 

Andoke,  raid  on,  Witoto,  146 

Ankia  Lake,  Conebo,  81 

Anklets,  Conebo,  82-83;  Macheyenga,  10; 

Mashco,  77;  Sipibo,  98 
Antis,  term  applied  to  Macheyenga  by 
Inca,  1. 

Apron,  bark,  Tiatinagua,  156 
Arapeca,  tribe,  Jivaro,  115 
Arnotto,  paint,  Conebo,  83;  Tiatinagua,  156 
Aroya  Lake,  Conebo,  81 
Arrows  for  blowgun,  Witoto,  138 
Artificial  deformation,  Amahuaca,  107; 
Conebo,  86;  Macheyenga,  20;  Sipibo,  86; 
Tiatinagua,  156 
Ashira,  tribe,  Jivaro,  115 
Atchote,  dye,  Macheyenga,  10 
Atrocities  of  Putumayo  Region,  Witoto,  148 
Atsahuaca,  local  name,  Tiatinagua,  154 
Axes,  stone,  Mashco,  77;  Witoto,  138;  in 
warfare,  Witoto,  147 

Babasco,  poison,  Jivaro,  117;  Witoto,  138 
Ball  made  from  bladder,  Macheyenga,  8 
Ball  games,  Witoto,  141 
Balsa,  float,  Conebo,  83,  Jivaro,  117;  Tiati¬ 
nagua,  154;  platform,  Conebo,  85;  wood, 
Conebo,  82 

Bamboo,  case,  Witoto,  138;  flutes,  Conebo, 
84;  for  cooking,  Tiatinagua,  154-155; 
knives,  Conebo,  85;  Jivaro,  121;  Maehe- 
yenga,  18;  Piro,  59;  Tiatinagua,  156; 
needle  cases,  Amahuaca,  107 ;  Pan's  pipes, 
Conebo,  84;  Witoto,  140;  strips  for  paint¬ 
ing,  Conebo,  87;  Sipibo,  99,  100 
Bananas,  Tiatinagua,  154 


Bark,  apron,  Tiatinagua,  156;  breech  cloth, 
Witoto,  141;  cushmas,  Macheyenga,  10; 
Witoto,  139;  mask,  Witoto,  139;  paper, 
Panoan,  80;  shirt,  Jivaro,  117;  Tiatinagua, 
156 

Baskets,  Macheyenga,  6,  10;  Piro,  55,  56; 

burden  baskets,  Amahuaca,  106;  Piro,  60 
Bayous,  Conebo,  81,  83 
Beetle  wing  decoration,  Jivaro,  122 
Beni  River,  Tiatinagua,  154 
Bites,  black  ant,  Piro,  60;  snake,  Mache¬ 
yenga,  11;  vampire  bat,  Macheyenga,  11 
Blowgun,  Conebo,  83;  Jivaro,  116;  Witoto, 
138,  147 

Bow  and  arrow,  Conebo,  83;  Macheyenga,  2- 
3,  8;  Piro,  56;  Tiatinagua,  155-156;  used 
in  warfare,  Amahuaca,  108 
Bracelets,  Conebo,  82;  as  wedding  gift, 
Macheyenga,  18 

Breech  cloth,  Macheyenga,  10;  of  bark, 
Witoto,  141 

Bridge,  built  by  Macheyenga,  5 
Burial  alive,  Witoto,  143 
Burial  jars,  former  use  of,  Conebo,  84 
Burial  tower,  180 

Cahuide,  Conebo,  80;  Macheyenga,  1,  2,  8 
Camisea  River,  Piro,  53 
Campa,  basket,  55,  56;  capture  of  Amahuaca 
girl,  105;  kidnapping  of  Mashco,  77;  dress, 
57;  related  to  Macheyenga,  1 
Canoes,  Conebo,  84 
Canoemen,  Macheyenga,  20 
Canoe  tree,  capironi,  Conebo,  84 
Capture  of  natives,  by  Campa,  77,  105;  by 
rubbermen,  Amahuaca,  109-110;  Mache¬ 
yenga,  2;  Piro,  61 

Capture  of  women,  in  warfare,  Amahuaca, 
108;  Jivaro,  120;  Witoto,  147;  for  wives, 
Jivaro,  118;  Sipibo,  101 
Caqueta  River,  Witoto,  136 
Casement,  Sir  Roger,  Witoto,  148 
Cashibo,  tribe,  Panoan,  79 
Cassava,  Witoto,  138;  as  drink,  Conebo,  86; 
Macheyenga,  6;  as  food,  Amahuaca,  105; 
Jivaro,  116;  Sipibo,  96;  Tiatinagua,  154 
Cavenithi,  poison,  for  fishing,  Macheyenga,  4 
Cavinithi,  for  snake  bite,  Macheyenga,  11 
Ceremony,  at  birth  of  child,  Witoto,  142;  at 


189 


190 


INDEX 


death  of  child,  Sipibo,  103;  harvest, 
Witoto,  140;  marriage,  Jivaro,  118;  Ma- 
cheyenga,  17;  Piro,  59;  mummified  head, 
Jivaro,  121;  visiting,  Jivaro,  118;  war, 
Witoto,  146 

Chacara,  field,  Macheyenga,  2,  13 
Chargaime,  tribe,  Jivaro,  115 
Chicha,  jars  for,  Conebo,  86,  88;  preparation 
of,  Amahuaca,  106;  Conebo,  85;  Mache¬ 
yenga,  6-7;  use  of,  Amahuaca,  106; 
Conebo,  86;  Jivaro,  121;  Macheyenga,  15, 
18;  Piro,  59;  Sipibo,  102 
Chief,  approval  to  marriage,  Conebo,  85;  at 
death,  Witoto,  147;  duties  of,  Amahuaca, 
105;  Jivaro,  115,  120;  Piro,  54,  60;  Tia- 
tinagua,  154;  Witoto,  137,  139;  name, 
Piro,  53-54;  wives,  Macheyenga,  16;  Tia- 
tinagua,  156 

Children  buried  alive,  Witoto,  143 
Chinchipa  River,  Jivaro,  115 
Chipanaci,  medicine,  Macheyenga,  11 
Chonta  palm,  arrows,  Jivaro,  116;  arrowsand  | 
blowgun,  Witoto,  138;  blowguns,  Jivaro,  I 
116;  bows,  Conebo,  83;  Macheyenga,  2; 
comb,  Conebo,  83;  digging  stick,  Mache¬ 
yenga,  19;  ear  ornament,  Jivaro,  118;  pins,  | 
Tiatinagua,  154;  posts,  Piro,  55;  spindle,  I 
Macheyenga,  10;  Sipibo,  97 
Chontoquiro,  Piro,  53 
Chuncho,  Tiatinagua,  154 
Cimaki,  Macheyenga,  37 
Clay  for  pottery,  Conebo,  86,  87 
Cloaks,  Conebo,  82;  Jivaro,  118;  Sipibo,  97  j 
Clubs  in  warfare,  Witoto,  147 
Coca,  Witoto,  138,  139;  in  marriage,  Witoto, 
141;  in  warfare,  Witoto,  146 
Comairiya  Lake,  Conebo,  81 
Comb,  Conebo,  83 
Communal  house,  Witoto,  137 
Conebo,  designs,  100;  dialect,  96;  houses, 
96;  lip  plugs,  107;  marriage  ceremony, 
101;  pipes,  56,  100;  pottery,  6,  56 
Cooking  place,  Conebo,  82;  Piro,  55;  uten-  I 
sils,  Sipibo,  96 
Copotaza,  tribe,  Jivaro,  115 
Corn,  as  declaration  of  war,  Amahuaca,  108;  I 
for  food,  Amahuaca,  105;  Jivaro,  116; 
Tiatinagua,  154;  preparation  of,  Piro,  55 
Cotton,  for  cushma,  Conebo,  82;  Mache-  I 
yenga,  10;  Piro,  57;  Sipibo,  97;  for  shirts,  | 
Tiatinagua,  156;  for  skirts,  Amahuaca,  107  | 
Cradle  song,  Macheyenga,  12 
Cuanduasi,  tribe,  Jivaro,  115 
Cumarea,  Panoan,  80 
Curari,  poison,  Jivaro,  116;  Witoto,  138 
Curassows,  call  of,  Macheyenga,  5;  capture  of,  | 
Amahuaca,  106 

Cushma,  Conebo,  82;  Macheyenga,  9-10;  1 


Mashco,  77;  Piro,  57;  Sipibo,  97;  as 
wedding  gift,  Macheyenga,  18 
Cuzco,  Macheyenga,  1 

Dance,  Witoto,  139,  140;  after  ball  game, 
Witoto,  141;  after  journey,  Macheyenga, 
11;  love,  Jivaro,  123;  marriage,  Mache¬ 
yenga,  18;  moonlight,  Amahuaca,  106 
Darts,  Jivaro,  116 

Deer,  Witoto,  138;  tradition  of,  Jivaro,  117; 

Macheyenga,  14;  Piro,  56 
Disease,  Witoto,  143;  scattered  by  Whites, 
Panoan,  79;  treatment  of,  Tiatinagua,  157 
Division  of  food,  Amahuaca,  107;  Conebo, 
86;  Macheyenga,  16;  Mashco,  77;  Piro, 
61;  Witoto,  138 

Division  of  labor,  Macheyenga,  19;  Tiati¬ 
nagua,  155;  W’itoto,  138 
Dogs,  burial  of,  Mashco,  77;  Piro,  60;  Witoto, 
143;  care  of,  Jivaro,  116;  given  powder, 
Piro,  57;  love  of,  Piro,  55 
Drum,  method  of  making,  Amahuaca,  106; 
Macheyenga,  7;  use  of,  Amahuaca,  106; 
Jivaro,  123;  Witoto,  140,  147 
Dugout  canoes,  Conebo,  83 
Dye,  atchote,  Macheyenga,  10 
Dyeing,  Conebo,  82;  Macheyenga,  10; 
Sipibo,  98;  Tiatinagua,  156 

Ear  ornament,  Jivaro,  118 
Emuirise,  sub-tribe,  Witoto,  136 
Evil  spirit,  Conebo,  84;  Tiatinagua,  157; 
Witoto,  146 

Exchange  of  gifts,  Macheyenga,  15;  of  wives, 
Macheyenga,  16 

Families,  Amahuaca,  105;  Conebo,  86; 
Macheyenga,  19;  Piro,  59;  Sipibo,  101; 
Witoto,  142 

Feast,  of  dead,  Witoto,  143;  of  marriage, 
Conebo,  85;  Jivaro,  118;  Macheyenga,  18; 
Tiatinagua,  156;  of  moon,  Sipibo,  104;  of 
mummified  head,  Jivaro,  120;  of  pole, 
Witoto,  139 

Feather  ornament,  Macheyenga,  10;  Tia¬ 
tinagua,  156;  Witoto,  140 
Ferrinofe,  181 

Fire,  Amahuaca,  105;  Conebo,  82;  Piro,  54; 
Witoto,  142 

Fire-making,  Amahuaca,  106;  Jivaro,  117; 
Macheyenga,  6,  12;  Piro,  57;  Tiatinagua, 
155;  Witoto,  138;  tradition  of,  Jivaro, 
117 

Fish,  cooking,  Tiatinagua,  155;  hook,  Witoto, 
138;  nets,  Jivaro,  117;  poison  for  catch¬ 
ing,  Jivaro,  117;  shooting,  Tiatinagua, 
155;  traps,  Macheyenga,  3-5 
Flour  from  cassava,  Sipibo,  96 


INDEX 


191 


Flutes,  Conebo,  84;  Jivaro,  123;  Witoto, 
140;  of  human  arm  bones,  Witoto,  140, 
146,  147 

Food,  division  of,  Amahuaca,  107;  Conebo, 
86;  Macheyenga,  16;  Mashco,  77;  Piro, 
61;  Witoto,  138;  supply,  Sipibo,  96 
Fritz,  Samuel,  map,  Piro,  53 

Galvez,  Sr.,  Peruvian,  killed  by  Tiatinagua, 
157 

Gamatana,  Mabenaro,  163 
Gella,  sub-tribe,  Witoto,  136 
Genipa,  paint,  Conebo,  83 
Glass  beads,  Sipibo,  98 

Gold,  lip  plugs,  Witoto,  141;  necklace,  181; 

used  by  medicine  men,  Witoto,  145 
Good  spirit,  Conebo,  84;  Macheyenga,  14, 
15;  Tiatinagua,  157;  Witoto,  146 
Grass  skirts,  Amahuaca,  107 
Guarayo,  Tiatinagua,  154 

Hair,  mode  of  wearing,  Jivaro,  118;  Piro,  58; 
Tiatinagua,  157;  for  widows,  Conebo,  84; 
Piro,  60;  Sipibo,  103;  Witoto,  143;  to 
show  modesty,  Piro,  61;  superstition  re¬ 
garding  cuttings,  Macheyenga,  15;  white 
hairs,  Macheyenga,  19 
Haiyofo,  sub-tribe,  Witoto,  136 
Hanapansia  Lake,  Conebo,  81 
Harpoon  for  fishing,  Conebo,  83 
Hatchet,  stone,  Witoto,  146;  in  executions, 
Witoto,  147 

Head  hunters,  Jivaro,  120;  Witoto,  146 
Heath  River,  Tiatinagua,  154 
Heaven,  idea  of,  Sipibo,  104;  Witoto,  146 
Hieroglyphs,  Panoan,  80 
Hook,  fish,  Witoto,  138 

Houses,  Amahuaca,  105;  Conebo,  81;  Jivaro, 
115-116;  Mashco,  77;  Sipibo,  96,  101; 
communal,  Witoto,  137;  palm  leaf,  Tia¬ 
tinagua,  154 

Huallaga  River,  Panoan,  79 
Huambesa,  tribe,  Jivaro,  115 
Huarayo,  Tiatinagua,  154 
Huari,  Jagi,  Peruvian,  Witoto,  136,  142, 
143,  146 

Hugabi,  drink,  Witoto,  139 
Huitote,  Witoto,  136 

Human  arm  bone  flutes,  Witoto,  140,  146, 
147 

Human  teeth  necklaces,  Witoto,  146.  147 
Huraya,  sub-tribe,  Witoto,  136 

Idols,  Panoan,  80 
Image  of  woman,  Witoto,  139-140 
Inambari  River,  Tiatinagua,  154 
Inca,  reference  to,  Conebo,  80;  Macheyenga, 
1;  Piro,  53;  Sipibo,  96 


Infants,  method  of  carrying,  Piro,  60 
Intermarriage,  Conebo,  80;  Mashco,  77 
Ipaiyira  Lake,  Conebo,  81 

Jaguar  teeth,  Witoto,  144;  necklaces,  Sipibo, 
98;  Witoto,  141 

Jars,  burial,  Conebo,  84;  chicha,  Conebo,  86, 
88;  for  turtle  eggs,  Conebo,  83 
Javero  River,  Conebo,  81;  Macheyenga,  17 
Jivaro  blowgun,  Conebo,  83 

Kabduya,  sub-tribe,  Witoto,  136;  native 
names,  Witoto,  142 
Kako  Lake,  Conebo,  81 
Katseime,  Amahuaca  girl,  105 
Kenaku,  palm,  Witoto,  139 
Kidnapping  of  natives,  by  Campa,  77,  105; 
by  rubbermen,  Amahuaca,  109—110;  Ma¬ 
cheyenga,  2;  Piro,  61 

Kidnapping  of  women,  in  warfare,  Ama¬ 
huaca,  108;  Jivaro,  120;  Witoto,  147;  for 
wives,  Jivaro,  118;  Sipibo,  101 
Knives,  method  of  using,  Macheyenga,  6 
Knowledge  of  medicine,  Macheyenga,  11; 
Piro,  60 

Komangiya  Lake,  Conebo,  81 
Komeyone,  sub-tribe,  Witoto,  136 

Labor,  division  of,  Macheyenga,  19;  Tia¬ 
tinagua,  155;  Witoto,  138 
Laboyano,  sub-tribe,  Witoto,  136 
Lance,  poisoned,  Witoto,  138;  in  executions, 
Witoto,  147 ;  in  traps,  Jivaro,  122 
La  Torre,  Tiatinagua,  157 
Lip  ornament,  Amahuaca,  107 ;  Macheyenga, 
10;  Sipibo,  99;  Witoto,  141 
Local  names,  Macheyenga,  1;  Mashco,  77; 
Piro,  53 

Love  dance,  Jivaro,  123 

Loom  for  weaving,  Piro,  58;  Sipibo,  97 

Loops  for  climbing,  Macheyenga,  5 

Macas,  old  Spanish  town,  Jivaro,  115 
Macheyenga  woman,  Conebo,  80 
Maehiganga,  Macheyenga,  1 
Madidi  River,  Tiatinagua,  154 
Madre  de  Dios  River,  Mabenaro,  163; 
Mashco,  77;  Sipibo,  96;  Tiatinagua,  154; 
Witoto,  136 

Makana,  war  club,  Witoto,  147 
Malaria,  prevalence  among  Macheyenga,  11 
Manu  River,  Mashco,  77;  Miranhan,  152; 
Piro,  53 

Marcoy  reference,  Panoan,  79 
Marona  River,  Jivaro,  115 
Marriage  bands,  Witoto,  143 
Masio  Lake,  Conebo,  81 
Masks,  bark,  Witoto,  139 


192 


INDEX 


Massacre  of  Whites,  Amahuaca,  110 
Maturiata  River,  Macheyenga,  17 
Maynane,  sub-tribe,  Witoto,  136 
Meals,  Witoto,  139 

Medicine,  knowledge  of,  Macheyenga,  11; 
Piro,  60 

Medicine  man,  duties  of,  Jivaro,  118; 
Witoto,  142 

Mishagua  River,  Piro,  53 

Missionaries,  Panoan,  79;  Jivaro,  115,  119; 

killed  by  Panoan,  80 
Mission  Indian  basket,  181 
Moeno,  Mashco,  77 

Moon  worship,  Conebo,  85;  Sipibo,  104 
Monkey,  belief  regarding,  Witoto,  145;  prep¬ 
aration  for  eating,  Macheyenga,  5;  skin 
for  drum,  Macheyenga,  7 
Monkey  teeth,  decoration,  Jivaro,  117;  neck¬ 
laces,  Amahuaca,  107;  Macheyenga,  10; 
Sipibo,  98;  Tiatinagua,  156 
Monogamy,  Amahuaca,  107;  Mache¬ 
yenga,  16 

Monunisaya,  sub-tribe,  Witoto,  136;  native 
names,  Witoto,  142 
Mortar,  Piro,  55 

Mother-of-pearl  ornament,  Tiatinagua,  156 
Mummified  heads,  Jivaro,  1 18,  120-121 
Muniz,  F.  T.,  authority  on  Jivaro,  115 
Muratrf,  tribe,  Jivaro,  115 

Nasca,  181 

Native  names,  Conebo,  81;  Tiatinagua,  154; 
Witoto,  142 

Natoiki  Lake,  Conebo,  81 
Necklaces,  Conebo,  82;  Jivaro,  118;  Ma¬ 
cheyenga,  10,  18;  Sipibo,  97,  98;  Tiati¬ 
nagua,  156;  of  human  teeth,  Witoto,  146, 
147 

Needle,  use  of,  Amahuaca,  107 
Needle  case,  Amahuaca,  107 
Net,  animal,  Witoto,  138;  fish,  Macheyenga, 
3;  vVitoto,  138 

Nongoni,  sub-tribe,  Witoto,  136;  native 
names,  Witoto,  142 

Nose  ornament,  Amahuaca,  107;  Mache¬ 
yenga,  10;  Sipibo,  99;  Tiatinagua,  156 
Nosotobia  Lake,  Conebo,  81 
Number  of  Indians,  Amahuaca,  105;  Conebo, 
80;  Jivaro,  115;  Macheyenga,  1;  Piro,  53; 
Tiatinagua,  154;  Witoto,  136 

Oath,  war-time,  Witoto,  146 
Ohe  tree,  use  of,  Conebo,  84,  87 
Oipui,  poison,  Witoto,  138 
Oroyo,  180 
Ouitote,  Witoto,  136 
Ouokaise,  sub-tribe,  Witoto,  136 


Pachitea  River,  Panoan,  79;  Piro,  53 
Paddles,  Conebo,  84 
Paiche,  fish,  Conebo,  83 
Paint,  arnotto,  Conebo,  83;  Tiatinagua,  156; 
genipa,  Conebo,  83;  wito,  Jivaro,  118; 
Tiatinagua,  156 

Painting,  bodies,  Jivaro,  120;  Sipibo,  99, 
100;  Tiatinagua,  156;  for  protection, 
Amahuaca,  107;  Jivaro,  118;  Mache¬ 
yenga,  10;  Mashco,  77;  Piro,  58;  for 
burial,  Conebo,  84;  cushmas,  Conebo,  82; 
Sipibo,  98;  W'itoto,  139;  faces  black  for 
mourning,  Mashco,  77;  Sipibo,  103;  gar¬ 
ments,  Jivaro,  117;  paddles,  Conebo,  84; 
pottery,  Conebo,  87 
Pakatca  Lake,  Conebo,  81 
Palm  leaf,  baskets,  Amahuaca,  106;  Mache¬ 
yenga,  6;  houses,  Tiatinagua,  154;  mats, 
Amahuaca,  105;  Sipibo,  96;  roofs,  Conebo, 
82 

Panaosa  Lake,  Conebo,  81 
Pano,  Panoan,  79,  80 

Pan’s  pipes,  Amahuaca,  106;  Conebo,  84; 
Witoto,  140 

Parontore,  Macheyenga,  37 
Pasaya  Lake,  Conebo,  81 
Pastaza  River,  115 
Paucartambo  River,  181 
Peanuts,  Amahuaca,  105 
Peccaries,  Jivaro,  121;  Witoto,  138 
Peccary  tooth  necklaces,  Tiatinagua,  156 
Peccary  tusk  knife,  Macheyenga,  6 
Perene  River,  Macheyenga,  1;  180 
Pestle,  Piro,  55 

Piedras  River,  Amahuaca,  105,  110; 

Sipibo,  96 

Pigs,  preparation  for  eating,  Macheyenga,  5 
Pig  tooth  necklaces,  Sipibo,  98 
Pineapples,  Witoto,  138 

Pipes,  snuff,  Piro,  56-57;  tobacco,  Mache¬ 
yenga,  7;  Sipibo,  100 
Piro  related  to  Mashco,  77 
Piro  canoemen,  Conebo,  83 
Piro  chief,  Mashco,  77 
Pisco,  181 

Plantains,  Amahuaca,  105;  Jivaro,  116;  Tia¬ 
tinagua,  154;  Witoto,  138 
Poison,  babasco,  Jivaro,  117;  Witoto,  138; 
curari,  Jivaro,  116;  Witoto,  138;  for  fish, 
Macheyenga,  4-5;  oipui,  Witoto,  138 
Poisoned  arrows,  Jivaro,  116;  lances, 
Witoto,  147 

Polygamy,  Conebo,  85;  Jivaro,  118;  Sipibo, 

101 

Pongo  Mamgue,  Macheyenga,  1 

Popa,  lime  for  catching  birds,  Macheyenga,  3 

Popai,  valued  wood,  Witoto,  142 

Portillo,  Piro,  53-54 


INDEX 


193 


Potatoes,  Witoto,  138 

Pottery,  Amahuaca,  106;  Conebo,  86-88; 
Jivaro,  116;  Macheyenga,  6;  Mashco,  77; 
Piro,  56;  Sipibo,  86;  Tiatinagua,  154 
Preservation  of  fish,  Conebo,  83;  of  foods, 
Macheyenga,  5-6;  of  turtle  eggs, 
Conebo,  83 

Prisoners  of  war,  Witoto,  147 
Pumpkins,  Amahuaca,  105 
Purus  River,  Amahuaca,  105,  108;  Piro,  53 
Putumayo  River,  Witoto,  136,  148 

Quipus,  records,  Jivaro,  122 
Quivers,  Jivaro,  116 

Raids,  Sipibo,  101;  Witoto,  146;  of  slave 
traders,  Macheyenga,  1;  precaution 
against  enemy  raids,  Jivaro,  122 
Rattles,  Witoto,  140 
Remo,  Panoan,  79 
Resin  for  pottery,  Piro,  56 
Richarte,  Max,  Macheyenga,  1 
Rivers;  Altomaranan,  115;  Amazon,  53,  79; 
Amigo,  137;  Beni,  154;  Camisea,  53;  Ca- 
queta,  136;  Chinchipa,  115;  Heath,  154; 
Huallaga,  79;  Javero,  17,  81;  Madidi,  154; 
MadredeDios,  77,  96, 136, 154, 163;  Manu, 
53,  77,  152;  Marona,  115;  Maturiata,  17; 
Mishagua,  53;  Pachitea,  53,  79;  Pastaza, 
115;  Perene,  1,  180;  Piedras,  96,  105,  110; 
Purus,  53,  105,  108;  Putumayo,  136,  148; 
Sepauhua,  105;  Sutlija,  77;  Tambo,  81, 
96;  Tambopata,  154,  157;  Ucayali,  53,  79, 
80,  81,  86,  96;  Urubamba,  1,  37,  53,  81,  96 
Roboya,  traditional  home,  Sipibo,  96 
Rodriquez,  Sr.  Baldimero,  Conebo,  80;  death 
of,  Amahuaca,  110;  slaves  of,  Mashco,  77; 
Piro,  61 

Rodriquez,  Sr.  Maximo,  Sipibo,  96 
Rubber  ball,  Witoto,  141 
Rubber  workers,  Amahuaca,  105,  109-110; 
Conebo,  80;  Macheyenga,  1;  Piro,  61; 
Sipibo,  96;  Witoto,  136,  148 

Sacramento,  Panoan,  79 

Salt,  use  of,  Macheyenga,  6;  Piro,  55 

San  Lorenza,  Macheyenga,  1 

Sanpiya  Lake,  Conebo,  81 

Sararaya  Lake,  Conebo,  81 

Sawaiya  Lake,  Conebo,  81 

Scharff,  Mathias,  Amahuaca,  105,  106,  109 

Sea-cow,  Conebo,  83 

Sebua,  sub-tribe,  Witoto,  136;  native  names, 
Witoto,  142 
Sepahua,  Conebo,  81 
Sepauhua  River,  Amahuaca,  105 
Setibo,  Panoan,  79 
Semirentci,  Piro,  53 


Serjali,  Piro,  61 
Shelters,  Tiatinagua,  154 
Shields,  Jivaro,  116 

Shirt,  bark,  Jivaro,  117;  Tiatinagua,  156; 

cotton,  Tiatinagua,  156 
Shrunken  heads,  Jivaro,  120-121 
Siboya  Lake,  Conebo,  81 
Sickness,  belief  regarding,  Tiatinagua,  157 
Sieves  for  chicha,  Piro,  56 
Sigaya,  sub-tribe,  Witoto,  136 
Signal  drum,  Amahuaca,  106;  Jivaro,  116 
Silver,  lip  plugs,  Amahuaca,  107;  Sipibo,  99; 
Witoto,  141;  in  medicine,  Witoto,  145; 
nose  ornament,  Macheyenga,  10 
Simasiri,  story  of,  Macheyenga,  1-2,  36-38; 

as  interpreter,  Conebo,  80 
Sipibo,  79;  artificial  deformation,  86;  pottery, 
86 

Sipidia  Lake,  Conebo,  81 
Sirineiri,  Mashco,  77 
Skeleton,  human,  180 

Skirts,  Amahuaca,  107 ;  Mashco,  77 ;  Sipibo, 
97 

Slave  traffic,  Macheyenga,  1-2;  captive 
families,  Piro,  61 

Sleeping  place,  Amahuaca,  105;  Conebo,  82; 
Jivaro,  116;  Piro,  54;  Sipibo,  96;  Witoto, 
142 

Smallpox,  Witoto,  144 

Snake  bite,  Macheyenga,  11 

Snares,  animal,  Jivaro,  117;  Macheyenga,  3; 

Witoto,  138 
Snuff,  Piro,  56-57 
Sorcery,  Sipibo,  104;  Witoto,  143 
Spear,  Witoto,  138;  in  warfare,  Witoto,  147 
Spindle  whorl,  Macheyenga,  10;  Piro,  57 
Spuna,  sub-tribe,  Witoto,  136 
Sucero,  Father  Juan  de,  Panoan,  79 
Sun,  belief  regarding,  Witoto,  146;  worship 
of,  Panoan,  80 

Sunapavora  Lake,  Conebo,  81 

Superstition,  Macheyenga,  15 

Sutlija,  Piro,  53,  54 

Sutlija  River,  Mashco,  77 

Sweet  potatoes,  Jivaro,  116;  Tiatinagua,  154 

Tambo  River,  Conebo,  81 ;  Sipibo,  96 
Tambopata  River,  Tiatinagua,  154,  157 
Tapir,  as  food,  Jivaro,  117;  capture  of,  Ama¬ 
huaca,  106;  Macheyenga,  5;  Witoto,  138 
Tapir  skin  shield,  Jivaro,  116 
Tapir  tooth  necklace,  Sipibo,  98 
Tattooed  designs,  Piro,  58 
Tea  from  herbs,  Macheyenga,  11 
Teeth  filed,  Amahuaca,  107 
Tiger  tooth  necklace,  Witoto,  137 
Time,  methods  of  counting,  Macheyenga,  16; 
Witoto,  146 


194 


INDEX 


Titicaca  Lake,  180 

Tobacco,  in  ceremony,  Jivaro,  121;  as  drink 
and  smoke,  Jivaro,  117;  as  gift,  Witoto, 
137,  141,  144;  for  making  snuff,  Piro,  56; 
used  by  medicine  men,  Jivaro,  119,  121; 
Sipibo,  104;  Witoto,  143;  in  war,  Witoto, 
146 

Tobacco  pipes,  Macheyenga,  7;  decoration 
of,  Conebo,  88;  illustration  of,  Conebo,  81 
Toboya  Lake,  Conebo,  81 
Toes,  use  of,  Macheyenga,  20 
Tonquini  Fort,  Piro,  53 
Tops,  Witoto,  140 

Torres,  Sr.,  Indians  of,  Witoto,  136,  146; 

worker  of,  Mabenaro,  163 
Traditions  of  deer,  Jivaro,  117;  Macheyenga, 
14;  Piro,  56;  of  hieroglyphs,  etc.,  Panoan, 
80;  of  home,  Conebo,  81;  Panoan,  79; 
Sipibo,  96;  of  monkey,  Witoto,  145 
Traps,  for  animals,  Jivaro,  117;  for  enemies, 
Jivaro,  122;  for  fish,  Tiatinagua,  155 
Trinidad  mounds,  180 
Trinket  bags,  Conebo,  83 
Trousers,  Sipibo,  97 
Truxillo,  181 

Tsantsa,  mummified  head,  Jivaro,  120 
Tump-line,  groove  for,  Macheyenga,  20;  use 
of,  Amahuaca,  106;  Macheyenga,  21; 
Piro,  60 

Turtles,  as  food,  Conebo,  83 

Tweezers  for  extracting  beard,  Conebo,  83 

Ucayali  River,  Conebo,  80,  81,  86;  Panoan, 
79;  Piro,  53;  Sipibo,  96 
Unfaithfulness,  Amahuaca,  107;  Macheyenga, 
2,  16;  Piro,  54;  Sipibo,  101-102; 

Witoto,  142 

University  Museum,  Philadelphia,  88 
Upano,  tribe,  Jivaro,  115 
Urubamba  River,  Conebo,  81 ;  Macheyenga, 
1,  37;  Piro,  53;  Sipibo,  96 


Utcate,  Conebo,  83;  Sipibo,  98,  102 
Utcerua,  sub-tribe,  Witoto,  136 

Vampire  bites,  Macheyenga,  11 
Vanilla  pod  necklaces,  Macheyenga,  10 
Vendetta,  cause  of,  Jivaro,  120 
Vinoya  Lake,  Copebo,  81 
Visiting  custom,  Macheyenga,  15;  Jivaro, 
118;  Witoto,  137 
Visitor's  dance,  Macheyenga,  7 

Waist,  Conebo,  82 
War  chief,  Jivaro,  115 
War  club,  Witoto,  147 

War  customs,  Amahuaca,  108;  Jivaro,  120; 

Macheyenga,  2,  13;  Witoto,  146-147 
War  prisoners,  Witoto,  147 
Wax,  Conebo,  83 
Wedding  dance,  Macheyenga,  7 
White  for  mourning,  Sipibo,  103 
Widows,  Macheyenga,  18;  Tiatinagua,  156; 
care  of,  Piro,  60;  signs  of  mourning, 
Conebo,  84;  Sipibo,  103 
Witches,  Piro,  60 

Wito,  paint,  Jivaro,  118;  Tiatinagua,  156 
Wives,  exchange  of,  Macheyenga,  16,  19; 
kidnapping  of,  Jivaro,  118;  Sipibo,  101; 
loan  of,  Piro,  59;  treatment  of,  Mache¬ 
yenga,  16 

Worship  of  moon,  Conebo,  85;  Sipibo,  104 
Worship  of  sun  and  fire,  Panoan,  80 

Yabuyano,  sub-tribe,  Witoto,  136 
Yagua,  blowgun,  Jivaro,  116 
Yamaica,  Tiatinagua,  154 
Yevera,  Panoan,  79 
Yucca,  Sipibo,  96 
Yutahy-sica,  Piro,  56 

Zaparo,  tribe,  119 


PRINTED  AT 

THE  HARVARD  UNIVERSITY  PRESS 
CAMBRIDGE,  MASS.,  U.S.A. 


Peabody  Museum  Papers 


Vol.  X,  Plate  28 


Map  showing  location  of  Indian  tribes  in  the  upper  Amazon  region 


/ 


BLAKE,  DURHAM  &  de  MILHAU 

ATTORNEYS  AND  COUNSELLORS 

CLINTON  H.BLAKE,JR 
KNOWLTON  DURHAM 

louis  J.  de  iyriLUAXT 


TWO  RECTOR  STREET 
NEW  YORK 


FRANK  VERNER  JOHNSON 
COUNSEL 


January  19,  IS 23. 


Col.  Charles  W.  Furlong, 

P.0,  box  233. 

Backbay  Station, 

Boston 
Mas  s . 

Dear*  Charlie: 

I  3end  you  herewith  a  copy  of  Farabee's 
book. 

With  sincerest  regards,  as  ever 


deM/H 


